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.THE 



CONSECRATED WAY. 



BY J. ROWLAND, 

PASTOR OF THE FIRST PRESBYTERIAN CHURCH, CIRCLEVILLE, 0. 



Having therefore, brethren, boldness to enter into the holiest 
by the blood of Jesus, by a new and living way, which he hath 
CONSECRATED for US, through the veil, &c. — Heh. x, 19,20. 



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CIRCLEVILLE, OHIO: 

HANNA & McFARLAND, 

PRINTERS. 

1847. 



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Entered according to act of Congress, in the year 1847, by 

James Rowland, 

in the Clerk's Office of the District rmirtnf thfiPi^tnrt of Ohio. 




PREFACE, 



Every man who has made u the business of his 
life to direct inquiring minds to the Savior, or point 
them to the way consecrated by Christ, must have 
found from experience, that the moment the mind 
becomes seriously engaged with the inquiry, " What 
must I do to be saved?" difficulties, arising from a 
misapprehension of some of the great doctrines of 
religion, will immediately present themselves, inter- 
posing serious obstacles in the way of salvation. 

We have many books which serve as useful guides 
to such as are willing to abandon all false systems of 
philosophy, and follow implicitly the direction of 
those who have kindly volunteered their services 
as spiritual guides; but few of these are doctrinal 
enough to meet the wants of that large class of 
serious minds who must perceive the ground upon 
which they stand, ere they will take a single 
step in the heavenward road. Nor should we re- 
gard such demands as unreasonable; for the Bein^ 
who created us has constituted the intellect as the 
guide, by the perceptions of which the affections 
are to be directed to a proper object of love. 



IV PREFACE. 

For this reason, ihe author has occupied more 
time in discussing some doctrinal points than many 
would think expedient, in a work bearing the title 
which this assumes ; but every reflecting mind must 
perceive that the doctrines of religion lie as the 
basis of all practical duties. 

If a man be not first convinced that he is a sin- 
ner, or as Paul says, "that in his flesh dwelleth no 
good thing," he will not perceive the duty of re- 
pentance. If he does not perceive that, there is no 
restoring principle in his own nature; or that he 
cannot be justified by works, he will not understand 
what necessity there is of a divine interposition in 
his behalf. If he does not believe Christ to be 
divine in his nature, he cannot receive him as the 
*' author and finisher of his faith," but must regard 
him merely as an inspired teacher, whose precepts 
he is to obey, while he is to look to a recuperative 
principle in his own nature, by which he is to be- 
come holy: consequently, sin will not be felt to be 
so great an evil as the doctrine of a vicarious atone- 
ment implies, nor the agency of the Holy Ghost 
essential to his regeneration. 

Thus it might be clearly shown, that any truth, 
in order to make an abiding impression upon the 
heart, must do it through the intellect, and that 
every practical duty which the Bible enjoins, is de- 
rived directly from some doctrine which it teaches. 

To meet this want which I believe to exist, I have 



PREFACE. V 

endeavored, in this little manual, first to establish 
the doctrine, and then deriving the duty from that 
source, to spread it out before the mind as something 
immediately binding upon every intelligent being — 
thus attempting to make it a safe book to place in 
the hands of religious inquirers, and a pleasant com- 
panion for the maturer christian. 

The fact that professors of religion need a more 
familiar treatise upon some of these doctrinal points 
than any found in our systematic works, has been 
fell by many pastors to such a degree, that the Gen- 
eral Assembly* have actually taken preparatory 
steps to the publication of a series of doctrinal tracts. 
But from the nature of their action, it must necessa- 
rily be a number of years before this desirable end 
can be attained; and in the mean time, the press 
is prolific in sending forth periodicals, (especially 
through our western churches,) which treat of some 
of the vital doctrines of religion in such a way that 
many pastors deem them unsafe guides, and calcu- 
lated to exert an unhappy influence upon minds not 
^'thoroughly furnished" with Bible truths. 

It is under these impressions that I have under- 
taken this work, hoping, especially, to secure the 
approbation of the brethren in my own ecclesiastical 
connexion, and at the same time give no offence to 
those who hold different systems of doctrine. 

'Triennial. 



VI PREFACE. 

In relation to its theology, I have only to say, 
that the numerous and pointed quotations from the 
source of all theology, will show at least that I have 
attempted to be governed by the "only infallible 
guide." 

With these prefatory remarks, I leave the reader 

to peruse and meditate upon the important topics 

herein discussed. 

JAMES ROWLAND. 



CHAPTER I. 

MAN DESTITUTE OF HOLINESS IN HIS NATURE. 

The doctrine of human depravity may be re- 
garded as lying at the basis of the system of revealed 
truth, from which originate the doctrines of Atone- 
ment, Regeneration, Sanctification, and the whole 
superstructure of the christian faith. Though many 
different opinions prevail relative to the extent of 
his wickedness, few have denied a proposition so 
self-evident as that man by nature is predisposed 
TO sin. 

If this doctrine assumes so important a position 
in relation to other parts of revealed truth, it needs 
no apology for giving it a prominent place among 
those topics which are designed to lead him into the 
living way, consecrated by his Redeemer; for he 
must not only be convinced of its truth, as it relates 
to the human species generally, but he must feel it 
to be true in its application to himself, before he can 
progress a single step in his heavenward course: 
hence the importance which evangelical teachers 
have ever attached to it, and the virulence with 
which it has been assailed by infidel writers. 



8 THE NATURAL HEART 

Of the origin of this sinful disposition, it is not 
necessary to speak at present, farther than to re- 
mind the reader that an effect so uniform and so 
universal must have a common cause; for it is an 
axiom, that "like causes produce like effects;" and 
if that catastrophe recorded in the word of God as 
its origin, be not the true cause, it becomes alto- 
gether a matter of conjecture, in which the opinion 
of one man is entitled to as much respect as that of 
another. 

But before entering upon an extended discussion 
of this subject, I wish to direct attention to a few 
common mistakes, which lie as formidable objec- 
tions in many minds ; as it is generally the case, that 
the most ready way to exhibit truth is first to cor- 
rect error. 

Many suppose that the term depravity, in its theo- 
logical signification, implies that man possesses no 
qualities that are estimable in the opinion of his 
fellow man. But any one may perceive that an 
individual may be a good husband, a kind parent, an 
obliging neighbor, and a good citizen, yet be utterly 
destitute of love to God, and live in total disregard 
of all those duties which Jiis relations to the Creator 
impose. Therefore, this doctrine does not neces- 
sarily teach that man is destitute of affection in his 
nature, or that he utterly fails to meet his obliga- 
tions to society. His natural constitution, hi& love 



DESTITUTE OF HOLINESS. 9 

of approbation, and even the selfishness of his heart, 
may all conspire to produce this result. 

A simple illustration will show the force of this 
distinction. We may easily conceive of an outlaw, 
living in total disregard of all duties to the govern- 
ment which he is bound to cherish and respect, who 
at the same time may possess the social virtues to 
such a degree, as to render him a pattern of conjugal 
and parental affection; but he is none the less an 
outlaw for this — a rebel against the constituted au- 
thorities, and amenable to the laws which he vio- 
lates. So man may exhibit many amiable qualities 
to his fellow man, while his heart is filled with trea- 
son against God. 

Neither does this doctrine teach that his intellect 
is incapacitated from perceiving the beauty and 
sublimity of the divine character, or the utility of 
his laws. It simply teaches that his affections are 
alienated, and his passions so predominant, that rea- 
son is prostrated before propensity. Before the fall, 
we suppose that the affections answered to the in- 
tellectual perceptions in such a manner, that what- 
ever was perceived to be worthy of love and obe- 
dience, the heart obeyed spontaneously; but with 
that calamity the harmony between the intellectual 
and moral faculties was destroyed, so that the affec- 
tions are no longer enlisted toward that Being whom 
the intellect discerns to be truly lovely. 

As the term total depravity, has been frequently 



10 THE NATURAL HEART 

employed as a theological phrase, many have suppo- 
sed that to warrant the application of this superlative 
term, a man must first give evidence of a wicked 
intent in every act of his life; and that if all man- 
kind are said to be totally depraved, then all must 
exhibit an equal amount of wickedness. But this 
term in no case implies that the wickedness of the 
heart is equally developed in the human race: it 
merely refers to that state which leads all men to 
acts of trespass under the influence of a sufficient 
motive; but as the circumstances and surrounding 
influences of every man are different from those 
of another, this disposition is unequally developed, 
and many causes may interpose to prevent the 
awful manifestations in some, which we behold In 
others. 

The depravity of man consists in the first place, 
in a total destitution of affection toward a holy God, 
which evinces most clearly a want of holiness in 
his own nature; for if man were holy himself, he 
would love all holy beings. And in the second 
place, it is manifested in feelings of positive dislike 
to his character, government and laws; which is 
clearly exhibited by his opposition and disobedience. 

Others have supposed that because man worships 
some being or beings invested with the attributes 
of the Deity, thus giving evidence of a kind of 
religious feeling in his nature, he cannot be so 
depraved as this doctrine teaches; therefore he 



DESTITUTE OF HOLINESS. 11 

has been characterized by them as a '* religious 
animal." 

It is supposed to be impossible for the heart to be 
entirely destitute of a right disposition, when through 
ignorance of the nature and character of God, it 
attempts to render him homage by these acts of 
devotion. 

But this argument, if rightly considered, is the 
one which most clearly evinces his depravity; be- 
cause those very beings that he enshrines in his af- 
fections and worships with religious rites, are them- 
selves a personification of the worst passions of our 
nature, and are in fact more fit representatives of 
the devil than of a holy God. Here the question 
arises at once, Why does man invariably fall into 
this error, unless it be "that every imagination of 
the thoughts of his heart is only evil continually ? " '^ 

If the heathen amid all his idolatry, invested his 
deities with the attributes of Jehovah, and then in- 
dicated his veneration by sacrifices and other reli- 
gious rites, the argument would be entitled to some 
consideration. But look at the Baal and Moloch of 
sacred history, the Saturn,! Venus and Bacchus of 
classic literature, and the Seva, Vishnu and Jug- 
gernaut of modern heathenism, and consider the 

* Gen. vi, 5. 

t The Saturn of the Greeks, and Moloch of the Ammonites, 
are supposed to be identical, and were worshipped by otferin^r 
human sacrifices. 



12 THE NATURAL HEART 

bloody and obscene rites with which they have been 
worshipped in all ages, and how is it possible to 
resist the impression, that instead of venerating 
God, they have rendered homage to ^personified 
devils? 

It is not only a scriptural truth, but a matter of 
common observation, that "out of the abundance 
of the heart the mouth speaketh;"* therefore, we 
naturally conclude that it is a depraved heart and 
wicked imagination which has led man into this 
fatal error . Nor is this feature in the human char- 
acter restricted to the heathen mind, for we find the 
same principle existing in those who are better in- 
structed relative to the nature and character of God. 

Wherever unregenerate men have professed a 
love for the Supreme Being, they have first divested 
him of some of the most essential attributes of his 
nature — his justice, his truth, or his wisdom, have 
been impeached, his character changed, and disro- 
bed of its essential glory, before he has even be- 
come an object of professed admiration to the natural 
heart. 

The reason of this species of enlightened idolatry 
is apparent, from the fact that in these attributes 
lies the certainty of his punishing the wicked, "with 
everlasting destruction from the presence of the 

* Mat. xii, 34. 



DESTITUTE GF HOLINESS. lb 

Lord and the glory of his power."* Therefore, 
the sinful heart revolts at the idea of his punitive 
justice and his absolute sovereignty. As a direct 
consequence of this, it rejects those denunciations 
which the Bible directs to all transgressors, and 
cavils at that revelation which unfolds what God 
has done, and still threatens to do, with all those 
who break his laws. 

Now the question naturally suggests itself, that if 
the heart were not destitute of holiness, would there 
not sometimes arise a spontaneous love for a holy 
Being? And is it not because God is holy and 
man wicked, that his heart is so filled with enmity 
to his character and government ? 

The same feeling and disposition which has been 
already referred to, is still more actively exhibited 
in the opposition which man has ever manifested to 
a righteous law. The law of God may be regarded 
as the transcript of his mind and character, where 
the greatness of the one and purity of the other are 
both represented to his intelligent creatures. 

The sublimity and utility of this the human intel- 
lect is capable of perceiving, because, wherever man 
has become acquainted with it, he has made it the 
basis of his own legislation. How then does it hap- 
pen, that he universally transgresses what he so 
clearly perceives to be right, unless it is because it 

*2Thess. i, 9, 



14 THE NATURAL HEART 

runs counter to all his natural propensities? This 
law is the work of a holy Being, and adapted to the 
government of holy beings; therefore, where there 
is a destitution of holiness in the nature, it becomes 
in every respect uncongenial as a rule of life. If 
man were holy in his nature, he would love and 
obey this law; and the fact that he uniformly trans- 
gresses it, should be taken as the clearest evidence 
of his wickedness, — for, says Paul, "the carnal 
mind is enmity against God;" and as a proof of 
this, adds, "for it is not subject to the laws of God, 
neither indeed can be.'"^ 

Nothing is plainer than that if a man loved and 
respected his sovereign, he would obey his laws, or 
if a child were possessed of proper feelings toward 
his parent, he would live in subjection to his au- 
thority — disobedience in either case would be suffi- 
cient evidence of a destitution of love or even 
respect. 

Then if amid the hundreds of millions who have 
existed on our globe, we cannot find the history of 
a single individual, who from his first moral acts, 
has rendered obedience to this perfect rule, the 
doctrine of human depravity must stand, with all its 
fearful consequences to our race. This cannot be 
considered as an unfair argument, because it would 
be as natural for a holy being to obey a holy law as 

^- Rom. viii, 7. 



DESTITUTE OF HOLINESS, 15 

it is for a sinful being to transgress it. Man as a 
moral being, cannot possess a negative or neutral 
character: if his nature be not holy, of course it is 
sinful, and every act of his mind and purpose of 
soul is either holy or sinful. 

But this destitution of holiness is still farther indi- 
cated by the opposition which virtue has ever en- 
countered in the world. 

Socrates, though a heathen and unacquainted with 
a perfect rule of action, was too virtuous to be en- 
dured by the generation with whom he lived, there- 
fore they gave him poison; and the only being of 
perfect virtue that ever adorned human nature, by 
exhibiting the perfections of the Deity himself — - 
•^'God manifest in the flesh '"^ — was so hated by- 
mankind that they preferred a robber before him. 

These thoughts might be expanded to a volume? 
and the whole history of man arrayed to prove the 
positions here assumed; but the observation and 
reading of every intelligent person, will furnish 
illustrations more than sufficient to convince him 
that man by nature is destitute of holiness. 

Though the character may be externally fair and 
the life in many respects unexceptionable, there is 
something within the breast, which renders every 
man conscious of an utter destitution of love to God . 

* I Tim. iii, 16. 



16 THE NATURAL HEART 

and that he possesses such a nature as is ascribed 
to the natural man by inspired teachers.* 

This view of the human character which we have 
taken, only regards it in a negative aspect, as des- 
titute of right affections and feelings toward the 
Creator. If we were to leave the subject here, the 
doctrine of depravity would be clearly proven ; but 
justice and humanity demand, that we enter within 
the secret chambers of the soul, and by the lamp of 
truth reveal even its hidden deformities. 

I suppose, reader, that if you were affected with a 
deep and painful ulcer, you would be willing to have 
it probed, that you might be aware of the extent of 
its ravages, even though it were the occasion of 
exquisite torture ; and it would be only when con- 
vinced of your desperate condition, that you would 
submit to the- use of desperate remedies. So it is 
that you will not apply to Christ, the great Physi- 
cian, until you are aware that without his aid, you 
are ruined past recovery. The efforts of the natu- 
ral man are all expended in attempts to cover up 
and conceal the dark shades of his character from 
others, and even from himself. It is therefore ne- 
cessary to show you, that the heart is not only desti- 
tute of holiness, but actively sinful, and the resi- 
dence of many base and malignant passions described 

* Rom. i, 30 i iii, 18 ; viii, 7. 



DESTITUTE OF HOLINESS. 17 

in the word of God,* which are continually urging 
you to the commission of sin. 

This view of human character generally, and of 
your own in particular, may present a dark and 
fearful picture ; but shrink not from its contempla- 
tion, for the first step in the way of salvation, is to 
become sensible of your destitution. 

The soul must be humbled before it can be ex- 
alted — it must become sensible of its guilt before 
it can perceive the beauty of holiness, and without 
holiness it cannot be admitted into heaven. t 

* Rom, i, 21-'32; iii, 10-18. tHeb. xii, 14. 



CHAPTER II. 

THE NATURAL HEART ACTIVELY SINFUL. 

The physiognomy of every individual presents 
exactly the same features, in number and kind, and 
each particular feature bears a general resemblance 
to a corresponding organ in another; yet no two 
human faces are exactly alike. 

This may be taken as a very good illustration of 
the human character. Every heart possesses the 
same constituent or general features, though they 
may not be equally developed in all ; and the pre- 
dominance of some one of these over the rest, gives 
that endless variety of character which we behold 
in society. 

When, therefore, we speak of mankind collec- 
tively, as filled with wicked passions and imagina- 
tions, we mean to be understood that these are 
inherent in every heart; but when we attempt to 
detail the elements of this wickedness, we shall find, 
that in some, a particular passion, or propensity, 
may exist only in so slight a degree, that its pres- 
ence is not easily detected; while in others, it may 



THE NATURAL HEART, fcC. 19 

predominate to such aa extent, as to warrant the 
appellation of human monsters. 

The object of this chapter will be to exhibit some 
of these constituents of character — to show the 
misery which they produce — their disorganizing 
influence upon society, and how destructive they 
are to human happiness. 

The first of these which demands passing notice, is 
Selfishness. Instead of being governed in his con- 
duct by supreme love to God, and equal love to his 
neighbor, man has enthroned self within his heart, 
so that all his plans and purposes terminate in the 
single object of individual happiness. This selfish 
disposition which belongs to the human character, 
is wicked, when it seeks happiness from forbidden 
sources, or by unlawful means, and as a conse- 
quence becomes productive of misery to the hu- 
man family. If we were to investigate minutely 
the causes of most of the suiFering which afflicts 
our race, we should probably trace it directly to the 
predominance of this passion in the heart. 

Nothing is more common than to observe evi- 
dences of extreme suffering — features shriveled and 
limbs emaciated by hunger, and even helpless in- 
fancy shivering from cold and nakedness, while 
perhaps in the very next dwelling, there are super- 
fluities enough to feed the hungry and clothe the 
naked of an entire neighborhood. Who that has 
looked with the eye of a philosopher, or even of a 



20 THE NATURAL HEART 

philanthropist, has not been filled with astonishment 
and compassion at the striking contrasts which pre- 
sent themselves in every city? At one moment he 
may be in danger of being crushed by the gay 
equipage of some heartless aristocrat, and the 
next, of being contaminated by contact with one 
of those miserable creatures, who seek a precarious 
subsistence from the very filth of the gutter. 

Much of this suffering is doubtless to be ascribed 
to the vice and improvidence of the subjects them- 
selves ; but by far the greatest share is to be traced 
directly to the avarice and selfishness of the human 
heart. 

la an investigation recently instituted by the Brit- 
ish parliament, relative to the condition of the mining 
districts of England, it was found that in some of 
these, such scenes of cruelty and suffering were 
exhibited, as find no parallel, even in American 
slavery. Among other things, it was officially re- 
ported, that female children were harnessed to cars, 
where, from the contracted nature of the passages, 
they were compelled, like brutes, to crawl on all 
fours. And here they grow up to womanhood, 
secluded from the light of day, destitute of clothing, 
and perfectly insensible to all feelings of modesty. 

If these things are permitted in society where 
there is a great comparative degree of moral eleva- 
tion, and where the precepts of the gospel are ad- 
mitted to be intrinsically excellent in their nature, 



ACTIVELY SINFUL. 21 

what must be the degree of selfishness in the dis- 
positions of those who can luxuriate upon wealth, 
obtained by the degradation of their fellow beings 
to a level with the brute creation. 

But it is only under the influence of peculiar cir- 
cumstances, that we are to look for the most start- 
ling developments of this passion. Mankind, under 
protracted suffering, seem at times to be divested of 
all sympathy for their fellow men, and even of that 
natural affection which is one of the strongest pas- 
sions of the heart. 

To show the extent to which selfishness may 
prevail, and the consequence of its extreme devel- 
opment, two or three instances will be referred to, 
taken from authentic history.* 

During the -fatal march of Napoleon's army from 
Moscow, the horrors of their situation, and the indi- 
vidual suffering experienced, seemed to annihilate 
all sympathy for others. When a poor creature, 
overcome by fatigue or benumbed with cold, would 
entreat them not to leave him to a miserable death, 
their reply was generally accompanied with some 
heartless jest. And so long as an individual was 
possessed of the few comforts which his situation 
afforded, the condition of others seemed to excite 
no sympathy. They could even strip a companion 
of his few tattered garments, whenever it became 

* Allison. 



22 THE NATURAL HEART 

apparent that he was no longer able to keep pace 
with the march of the army. Also, during the 
prevalence of the plague among the French troops 
in Egypt, if one was seen to reel and fall gasping on 
the desert, all the sympathy which his suffering 
excited was generally expressed in some miserable 
attempt at buffoonery. They would even mock his 
death agony, by imitating the convulsive move- 
ments of his distorted countenance. And again, 
after the battle of Heilsberg, says the same histo- 
rian, "the next morning the space between the con- 
tending armies, about one -fourth of a mile broad 
and a mile in length, presented a sheet of naked 
human bodies, the greater part dead, but some 
showing by their motions that they preserved con- 
sciousness, or implored relief. Six thousand corpses 
were lying as close as they had stood in the ranks, 
stripped during the night of every rag of clothing, 
by the cupidity of the camp followers of either army, 
ghastly, pale, or purple with the blood which was 
still oozing from their wounds."' 

These instances, among many thousands of a 
similar character, only exhibit the true nature of 
selfishness, by showing us what it has done, and 
what it will do, when it predominates over every 
other passion. Shipwrecked mariners soon glare 
upon each other with cannibal eyes, regarding their 
fellow sufferers only as the means of preserving 
their own life. Mothers have stifled the voice of 



ACTIVELY SINFUL. 23 

Rature, and sacrificed their own offspring to save 
themselves from suffering and death. 

It is not claimed, that every individual, even 
under similar circumstances, would exhibit an equal 
degree of selfishness; but that it is a passion belong- 
ing to the human heart, and existing in some de- 
gree in every breast. 

Revenge is another passion which constitutes a 
prominent feature in the human character. To the 
natural man, "revenge is sweet;" and actuated by 
his native passions merely, he would never submit 
patiently to a real or imaginary wrong ; but in every 
case would repay insult with insult, and injury with 
injury. 

Were we to judge him by the practice of savage 
nations, we should suppose that nothing is so con- 
genial to his nature as the work of vengeance. 
This has been the cause of continued war and 
bloodshed in all countries and in all ages; but not- 
withstanding its baneful effects upon society, it is 
even now exalted by many as a virtue of the highest 
order. 

Those who live under the restraints of public 
opinion, moulded by that gospel which enjoins meek- 
ness, humility and forbearance, even under injury, 
can form but little conception of what man will do 
to gratify this predominant passion of his nature. 
But to judge correctly of his disposition, we must 
view him under circumstances where he is permit- 



24 THE NATURAL HEART 

ted to act out that nature and exhibit his true char- 
acter in all its native deformity, — for if we attribute 
to native goodness that conduct which is enforced 
by artificial restraint, or coerced by salutary laws, 
our conclusions must be false. This passion has 
been manifested in its terrible results, by all classes 
of men, and under all circumstances in life, from 
the sovereign who wreaks his vengeance upon a 
weaker nation, to the untamed savage who exults 
in the writhings of his tortured enemy. And we 
perceive something of the strength of its dominion 
over the human heart, when we find that notwith- 
standing the barriers erected by society, enlightened 
and educated men will disregard them all — mur- 
dering in cold blood those from whom they have 
received a real or supposed insult. 

Another element of the human character de- 
serving our notice, is Ambition; the unrestrained 
indulgence of which has been productive of as much 
misery and suffering as any single cause. 

The unhallowed ambition of a single individual 
has bathed whole nations in tears, reddened whole 
provinces with human blood, and spread desolation 
and death, in their most horrid forms, throughout 
the world. Famine, pestilence, and suffering of 
every kind, have been but secondary evils resulting 
from its dominion over the heart. Under its bane- 
ful influence, men naturally humane, have contem- 
plated the sacrifice of thousands of their fellow 



ACTIVELY SINFUL. 25 

beings with as little concern as though they had 
been insects. Urged on in his guilty career by this 
passion, man has broken the ties of nature and mur- 
dered his nearest kin — he has violated all the finer 
feelings and shocked the sensibilities of his own 
heart — he has massacred — plundered and ravaged 
cities, driving out the wretched inhabitants by the 
light of their consuming dwellings — he has swam 
through rivers of blood, that he might sit in short- 
lived glory upon a throne reared with human skulls. 
In short, there is hardly a crime within the range of 
human conception, which has not been perpetrated 
under the influence of this unholy passion. 

It is not safe for us to conclude, because these 
exhibitions of its terrible power have been compara- 
tively rare, that it exists only in a few such charac- 
ters as Alexander, Caesar, and Napoleon ; for a care- 
ful examination will discover it to be that element 
in every character, which leads directly to the per- 
formance of many acts of wrong and injustice, 
though perhaps upon a smaller scale, because con- 
nected with less capacity; or existing under such 
different circumstances as not to call forth its ex- 
treme development. 

But the last and most dreadful of all the features 
of human depravity, that the limits to which this 
subject must necessarily be restricted, will permit 
us to notice, is Malignity, or delight in beholding 
suffering. Few persons are sensible of the exis- 



26 THE NATUKAL HEART 

tence even of the germ of such a fiendish passion 
as this within their own heart; yet it is an element 
of human character which, in some instances, has 
given fearful manifestations of its presence. 

Who that has observed the child in his youthful 
sports, has not seen him watch with pleasure the 
writhings of the little insect which he has impaled 
upon the point of a pin ? Would he do this, if there 
was nothing in his nature which experienced a sen- 
sible gratification by the exhibition of suffering? 
Now, this is nothing less than the first and faintest 
exhibition of the same passion which predominated 
in the heart of Nero or Antiochus. 

That we may be more deeply impressed with the 
strength of human passion, let us notice one or 
two historical incidents affording an exhibition of 
this malignant feeling. Antiochus Epiphanes, the 
bloody persecutor of the Jews, ** seized seven bro- 
thers, commonly called the Maccabees, and having 
ordered brazen cauldrons to be heated to redness, 
he then cut out the tongue of the eldest and tore the 
skin from his head, cut off the hands and feet before 
his mother and brethren, and after being thus mu- 
tilated, he was brought near the fire and tormented 
by heat, and ^naXly fried in an immense pan. After 
this, he proceeded in the same manner with the 
others; and last of all, after having been compelled 
to witness these dreadful tortures of her children, 



ACTIVELY SINFUL. 27 

the mother was put to death." Nero caused hun- 
dreds of the early christians to be clothed in gar- 
ments saturated with pitch, and then commanded 
them to be set on fire in the public gardens, to amuse 
the populace, while from a balcony he beheld their 
tortures with fiendish delight, as they fled in des- 
peration, vainly seeking to alleviate their suffering. 
What must have been the degree of malignity in all 
those who could behold such spectacles as these 
with pleasure. 

No one will question but that such incidents afford 
the most terrible evidence of malignity in those who 
participate in them; but history is full of similar 
cases. The numerous and ingenious instruments 
which have been constructed, the slow and painful 
deaths which they have produced, show us that man 
has tasked his genius to the utmost with inventions 
by which to gratify this passion, till we are con- 
strained to say, in relation to the human race, as 
Jacob did to an individual, "cursed be thine anger, 
for it was fierce, and thy wrath, for it was cruel."* 

We have thus far only noticed four constituents 
of the human character, with a view to understand 
how the inordinate development of any one of them 
has filled the world with suffering. These elements 
of character, with many others not enumerated, 
such as pride, envy, jealousy, and the like, exist in 

* Gen. xlix, 7. 



28 THE NATURAL HEART 

a greater or less degree in every son and daughter 
of Adam, and together constitute the depravity 
of his heart; for *'out of the heart proceed evil 
thoughts, murders, adulteries, fornications, thefts, 
false witness, blasphemies."* These terrible in- 
stances of wickedness have not been detailed merely 
to shock the sensibilities of a more refined nature, 
but to impress the mind with the depth of that de- 
pravity into which human nature sometimes sinks, 
and to show that the word of God has not misrepre- 
sented mankind, when it says, "the works of the 
flesh are these, adultery, fornication, uncleanness, 
iasciviousness, idolatry, witchcraft, hatred, emula- 
tions, wrath, strife, envyings, murders, drunken- 
ness, revelling, and such like;*'t or given an untrue 
picture of the heart, when it is represented as being 
filled with unrighteousness, fornication, wickedness, 
covetousness, maliciousness ; full of envy, murder^ 
debate, deceit, malignity; whisperers, backbiters, 
haters of God, despiteful ; proud, boasters, inventors 
of evil things, disobedient to parents, without under- 
standing, covenant-breakers, without natural affec- 
tion, implacahle, unmerciful. If. 

Nor have mankind been slandered as a race, when 
it says of them, that ''they are all gone out of the 
way, they are together become unprofitable ; there 
is none that doeth good, no, not one. Their throat 

* Math. XV, 19. t Gal. v, 19-21. 1 Rom. i, 29-31. 



ACTIVELY SINFUL. 29 

is an open sepulchre; with their tongues they have 
used deceit; the poison of asps is under their lips: 
whose mouth is full of cursing and bitterness. Their 
feet are swift to shed Mood : destruction and misery 
are in their ways : and the way of peace have they 
not known: there is no fear of God before their 
eyes."* 

This may present a humiliating picture of human 
nature ; yet it is the language of Him who created 
us, and who is better acquainted with our constitu- 
tion than we are with ourselves. Though some are 
disposed to deny it in theory, the practice of all 
confirms a belief in their internal conviction of its 
truth. Man everywhere assumes that his fellow 
creature possesses these traits of character until he 
has proof of the contrary — for this reason he will 
not trust a stranger with his money, or leave bis 
property exposed in such a way as to tempt the 
cupidity of the human heart. 

If an individual were wrecked upon a savage 
coast, he would not fear the elements of nature, 
beating in all their fury upon his unprotected head, 
or even the ferocious beast that inhabits the jungle, 
as he would the cruelty and malignity of the more 
ferocious savage. 

These things speak of our internal convictions 
with more truth than do abstract theories, because 

*Roin. iii, 12-18. 



30 THE NATURAL HEART 

they show that man knows what are the dominant 
passions of his own nature, and trembles before 
their unrestrained violence. 

It thus appears, that he has become so entirely 
estranged from God, that his character presents a 
perfect contrast to the character of God. His affec- 
tions are alienated, his will perverted, and his heart 
the seat of corrupt passions, (instead of holy emo- 
tions,) which have entailed all these calamities un- 
der which he suffers.* 

How melancholy the sight to behold a beautiful 
temple, chiseled and sculptured into classic ele- 
gance, blackened and crumbling amid the flames! 
But how much more saddening to the heart, to see a 
creature created in the likeness of Divinity, so fal- 
len and ruined and covered with pollution, as to 
obliterate all traces of his original character. 

Perhaps the reader will be inclined to regard this 
as a too highly colored picture of the human heart; 
but it is simply a history of the actions of mankind, 
and the language of Him who is acquainted with 
those hidden springs which lie buried deep from 
human observation, — and more than this, it is sus- 
tained also by the consciousness of every individual, 
or his knowledge of what is within his own heart. 

The reason why we are not more painfully sen- 

* Rom. vi, 23. 



ACTIVELY SINFUL. M 

sible af this moral deformity, will be given in the 
next chapter. But before passing on to other topics, 
let me inquire of the reader whether he is not con- 
scious that these are some of the elements of his 
own nature, and whether these unholy psssions have 
not led him to the commission of many sins against 
God. 

If this be true, in what way do you expect to jus- 
tify your conduct in the sight of that Being who is 
said to be of "purer eyes than to behold evil, and 
cannot look upon iniquity."* You cannot expect 
to roll back the burden of your guilt upon Adam, 
because you know that your own voluntary sins have 
been more than sufficient to condemn you. 

Then become a willing pupil, while I attempt still 
farther to discover the secret working of the human 
heart, that by a conviction of its utter vileness, you 
may be incited to seek for moral renovation, in the 
way which God has revealed to us. 

*Heb.i, 13, 



CHAPTER IIL 
THE NATURAL HEART DECEITFUL. 

Our attention thus far has been occupied chiefly 
with an examination into the tendency of what are 
called the natural passions. If the truth of those 
positions which have been advanced, is admitted, 
it will be a subject of some interest to investigate 
the causes which prevent men from feeling and ac- 
knowledging this corruption of their nature. 

The reason of this is probably two-fold. First, 
because few persons are aware of the extent to 
which the ravages of sin have deformed and pollu- 
ted their own hearts, for "the heart is deceitful 
above all things, and desperately wicked: who can 
know it?"* And second, because when it is dis- 
covered, the pride of their nature is immediately 
aroused in such a way as to lead them to attempt 
its concealment. 

A principal reason why men are so often deceived 
in relation to themselves, is because they neglect to 
take into account those circumstances which exert 

* Jer. xvii, 9. 



THE NATURAL HEART DECEITFUL. 33 

an important influence in moulding the character. 
Every man who lives in a christian land, esteems 
himself better than a heathen. But is he warranted 
in assuming, that if he had been born in India, he 
would not exhibit the same evidences of depravity 
and wickedness, as are manifested by the Hindoo? 
If this be true, then he has mistaken that which is 
merely the result of circumstances, for native virtue. 

Thousands are surrounded by these restraining 
influences, from infancy to manhood, which have 
prevented the full development of their natural pas- 
sions. Thus by mistaking for inherent virtue that 
which is enforced by artificial restraints, they are 
deceived in relation to their true nature. Others 
have embraced an error no less mischievous, by 
going to the opposite extreme, and maintaining that 
man is altogether the "creature of circumstance;" 
and this to such an extent as to justify his wicked- 
ness, or at least, destroy his accountability. 

It is claimed by the advocates of this theory, that 
these circumstances which exert a powerful influ- 
ence in moulding character and determining the 
life, are beyond the control of man; therefore, he 
is not answerable for their results. It is necessary 
briefly to notice this objection here, in order to pre- 
vent a misapprehension of what will be advanced in 
relation to this part of the subject. Its absurdity 
may be discovered at once, by carrying out the 
system to its ultimate results. If it will justify the 
3 



34 THE NATURAL HEART DECEITFUL. 

transgressor of divine law, let it also justify the 
transgressor of human law; for they operate as 
powerfully in one case as in the other; consequently 
the thief and the murderer should be acquitted, when 
they can show by evidence that they were educated 
in the school of vice. But while some advocate a 
doctrine like this in theory, it is practically repudia- 
ted by every one, in the punishment of crime com- 
mitted under all circumstances. 

Though this doctrine, when advanced as a justi- 
fication of wickedness, is false and dangerous in its 
tendency; yet it is doubtless true of every indi- 
vidual, that he cannot tell what would have been 
his own character under different circumstances, 
and influenced by different motives. Hence arises 
the deception of his heart. 

This fact, which none will be disposed to deny, 
seems to warrant a division of depravity into two 
kinds: Latent and Active. Which distinction, while 
it assumes that the heart is naturally averse to the 
practice of virtue, and disposed to all kinds of 
wickedness, and that this disposition inheres in 
every individual, also accounts for the unequal de- 
velopment of it which we behold in society. 

Latent depravity, is that native corruption which 
leads to acts of wickedness, under the influence of 
sufficient motives; and may be represented by the 
spark and the fuel, ready to ignite by the fanning of 
the first breeze, but for the present smothered and 



THE NATURAL HEART DECEITFUL. 35 

concealed. While Active depravity, is the devel- 
opment of this corruption under the influence of 
such moiives; or, it is the flame burst forth in fur}-^ 
raging and consuming all before it. 

The propriety of such a distinction, mav be illus- 
trated by the opposite conduct of an individual un- 
der different circumstances, of which we have a 
striking example in the case of Hazael. 

Benhadad was sick, and hearing that a great pro- 
phet had come into his country, he sent his favorite 
servant with rich presents, to inquire what would 
be the event of his sickness. When this servant 
came into the presence of Elisha, after regarding 
him a few mom.ents with fixed attention, the prophet 
turned away his face and wept. Astonished at such 
a reception as this, Hazael inquired, *• Why weep- 
eth my lord?-' and Elisha answered, ••'Because I 
know the evil which thou wilt do unto Israel. 
Their strongholds wilt thou set on Are, their young 
men wilt thou slay with the sword, and wilt rip up 
their women with child. And Hazael said, *^But 
what! is thy servant a dog, that he should do this 
great thing ? " 

Notwithstanding the detestation here manifested 
of crimes so black as those enumerated by the pro- 
phet, he returned to his master and commenced his 
guilty career by strangling Benhadad in his bed.=^ 

The question suggested by this incident is, whe- 

* 2 Kings, viii, 7-15. 



36 THE NATURAL HEART DECEITFUL. 

ther there was any change in the nature of Hazael; 
or was this only the development of the depravity 
of his heart? He must have possessed the ele- 
ments of cruelty and ambition in his natural consti- 
tution ; yet while there was no particular temptation 
to call them into active exercise, he remained a 
peaceable, trusty minister. But the moment that 
motives of sufficient weight were placed before his 
mind, it fanned into fury the latent spark. The 
road to greatness and power was opened before 
him. The sceptre of Syria was within his reach, 
and grasp it he would, though he must first palsy 
the hand which then held it. Therefore, it is pro- 
bable that Hazael did not know his own heart, when 
he replied to Elisha in the manner recorded. 

There was doubtless a period in the life of Eliza- 
beth of England, when, if she had been told that 
she was to cause the death of her relative and heir — 
the daughter of a long line of kings, and the lawful 
sovereign of another kingdom, while claiming her 
protection and hospitality — she would have replied 
as Hazael did. Yet, when surrounded by the em- 
barrassments which this unfortunate queen occa- 
sioned, she shrunk not from the bloody deed, and 
Mary's head rolled from beneath the executioner's 
axe, the victim of female jealousy. Or, could Na- 
poleon, in early life, have viewed the scenes of 
Jaffa, Marengo, Austerlitz, Waterloo, and the hun- 
xlreds of other fields which he afterwards covered 



THE NATURAL HEART DECEITFUL. 37 

with carnage — and could the blood of these slaugh- 
tered millions have been turned into one purple 
stream, flowing through this field of death, he might 
have regarded it as a price too dear to pay for an 
imperial crown. But having once embarked in his 
career of fortune, even this was not permitted to 
stand between his ambition and its object. 

Now, is it not apparent, that had he not possessed 
a nature equal to these deeds of cruelty and injus- 
tice, he could not have committed them? For no 
possible combination of circumstances could have 
developed traits of character which did not exist. 
It may be objected, that because the cases are com- 
paratively few, where such a depth of depravity 
has been attained, these ought to be considered as 
exceptions to the general character of mankind. 
But, if placed in precisely the same circumstances, 
is it not probable that a large majority would have 
pursued a similar course? If these things are ad- 
mitted, then it is apparent that much of the differ- 
ence which we behold in character, depends upon 
those circumstances that are not taken into account 
in our estimate of mankind. 

When we behold one man enjoying the confi- 
dence of a community because of his integrity, and 
another detested for his dishonesty, we at once de- 
cide that there is a wide difierence in their natural 
dispositions. But if we were to examine into the 
circumstances of their early life, and understand 



J8 THE NATURAL HEART DECEITFUL. 

the different influences which have moulded their 
respective characters, we might justly attribute it in 
a great measure to these. Perhaps we should find 
that one was the child of pious parents, who from 
infancy taught him to fear God and keep his com- 
mandments. In early life he may have been taken 
by the hand and introduced into a respectable and 
lucrative business, and through the influence of 
these favoring circumstances, he may have been 
kept from overpowering temptation ; while the other 
has been educated in the school of vice; the ex- 
ample and influence of wicked parents may have 
lead him to commit crime before he understood its 
nature, thus taught (as many are) to exercise his 
youthful faculties in theft and deception, the whole 
pathway of vice and its attendant disgrace, opens to 
him as naturally as the way of virtue does to the 
other. 

Or, we may suppose the case of two females, 
one, educated amid the refinements of polished so- 
ciety ; and the other, born and reared in the house of 
infamy, where her ear early becomes inured to the 
language of licentiousness, and her own parent 
the agent who plots her ruin. 

Illustrations of this nature from authenticated 
cases, might be cited to an unlimited extent, but 
these are suflicient to show that the differences which 
we behold in society, result more from peculiar cir- 
cumstances than from native goodness in any. 



THE NATURAL HEART DECEITFUL. 39 

Men sometimes flatter themselves, that because 
they are more virtuous in life than some, they are 
less depraved by nature ; whereas the difference is 
caused by the fact that they have never been tempt- 
ed like others; nor can a man understand his own 
heart, unless he knows how he would act under all 
circumstances of temptation and trial. Because he 
has never committed great crimes against society, 
he is not warranted in believing himself destitute 
of that native corruption which would lead to the 
commission of almost any act of wickedness, under 
different circumstances. If he is not now openly 
pursuing the paths of vice, and numbered among 
the pests of society, he may be more indebted to 
circumstances for his preservation than to any in- 
herent virtue in his own nature. 

These things by no means prove that man is not 
responsible for every act of wickedness under any 
circumstances; nor is it supposed that every indi- 
vidual would act alike under the same temptations; 
because, though these may exert an influence in 
determining the life, they never can coerce a volun- 
tary being. This objection has already been -an- 
swered, by showing that it is contrary to our own 
consciousness and sense of justice, to suppose that 
man is the victim of circumstance; therefore, we 
hold every one responsible for his acts, whatever 
may have been the influences by which his char- 
acter has been moulded. 



40 THE NATURAL HEART DECEITFUL. 

Doubtless the guilt of an individual who breaks 
over all those restraints which good example and 
early instruction impose, is greater than the same 
crime would be where no such influences had been 
felt; but to determine their relative degrees of guilt 
is not the question involved in the present subject. 
The only point to be decided here, is whether even 
the most unfavorable circumstances would call forth 
these evidences of wickedness in the heart, if it 
were not disposed by its own constitution to follow 
the seduction of vice, and whether these differ- 
ences which have been noticed, are not the cause 
of universal self-deception. 

The Bible surely is explicit upon these points, 
when it speaks of mankind as so corrupted in one 
age, that " every thought, and imagination of the 
thoughts of the heart was only evil continually;"* 
and in another age declares that *' there is none that 
doeth good, — no, not one,"t for "All have sinned 
and come short of the glory of God.":j: "Death 
hath passed upon all men, for that all have sin- 
ned." || Then, as if to reveal the cause of his 
blindness in relation to this fundamental truth, 
it declares that "the heart is deceitful above all 
things and desperately wicked. Who can know 
it." 5 

*Gen. vi, 5. t Rom. ill, 10. tRom. ii, 23. I|Rom. v, 1^. 
§ Jer. xvii, 9. 



THE NATURAL HEART DECEITFUL. 41 

Perhaps the reader is one of those who have 
been ushered into life under such restraining influ- 
ences, that he has never perceived the depths of 
pollution which lie concealed in his own heart. 

But you surely know enough of your own na- 
ture to admit that it is probable that if you had been 
left to follow out the desires of your own nature, 
or had you not been restrained by almost impassa- 
ble barriers, your situation might be very different 
from what it is at the present moment. 

Instead, therefore, of flattering yourself because 
you are so virtuous, you should exercise gratitude 
to God, because he has made you to difler from 
others; or you might have inhabited the house of 
her whose feet go down to death, and whose steps 
take hold on hell ; * or your hands might have been 
stained with the blood of a brother. Instead of 
self-gratulation that you are not as other men, — ex- 
tortioners, unjust, adulterers, — sensible of the wick- 
edness of your heart, you should bow in self-abase- 
ment before God, and in the language of a true 
penitent cry, " God be merciful unto me, a sinner."! 

* Prov. v, 5. t Luke xviii, IL 



CHAPTER IV. 



THE CHARACTER OF MAN UNIVERSALLY 
WICKED. 



Having examined the constituents of human char- 
acter in the preceding pages, it seems necessary to 
the completion of this subject, to ascertain whether 
the aspect of society in all ages, will warrant such 
a representation of human nature as has been made. 
But far from finding a palliation here, when we 
look at the history of society, we shall find that 

this is only needed to complete the humiliating 
picture. 

If we revert for a moment to the history of those 
nations most celebrated for learning and refinement, 
and examine into their true condition — divested of 
that halo of glory with which modern philosophers 
have enshrined them — and look at their wars, their 
jealousies, their assassinations, and their cruelty, 
we shall probably find our veneration both for their 
sages and governments somewhat abated. 

" There is scarcely a vice that can be named, but 
in some age or country has been countenanced by 



THE CHARACTER OF MAN, &C. 43 

public opinion. In one country it was esteemed an 
office of piety in children to slay their parents. ^ 
Cicero and Seneca, taught that suicide was com- 
mendable heroism. Cato, Brutus, and Cassius, prac- 
ticed it. Aristotle lays it down as a self-evident 
maxim, that nature intended barbarians to be slaves. 
Theft was rewarded by the laws of Sparta. Aris- 
tippus maintained that it was lawful for a wise man 
to steal, commit adultery and sacrilege, when oppor- 
tunity offered. Crimes of which we are not now 
permitted to speak, have had their advocates among 
sages of renown." 

Because the son of Demetrius once came into the 
presence of his father with hunting weapons by his 
side, he called in the ambassadors from foreign 
countries to witness the wonderful spectacle, that 
they might publish it to the world and hand it down 
to posterity, as an unparalleled instance of parental 
confidence. 

What are we to think of that state of society, 
where this incident is paraded forth on the page of 
history, as an evidence of its extraordinary perfec- 
tion? It is in vain that we single an example of 
individual virtue, shining forth from the rest like a 
lone star in the blackness of night : for every reader 
of history must perceive from their long and bloody 
wars, from their barbarous inhumanity toward cap- 
tives, as well as from their intestine disorders and 



44 THE CHARACTER OF MAN 

commotions, depravity stamped upon the .human 
character, and recorded in letters of blood on the 
page of history. 

Nor can we find anything in modern heathenism 
to relieve the dark picture. On the contrary, we 
are led to the conclusion that the lapse of time, in- 
stead of elevating the human character, has only 
sunk it to a still deeper degradation; except in such 
portions of the world as have been rescued by the 
transforming power of the gospel. 

" The universal characteristic of the Hindoo has 
been described to be, habitual disregard to truth, 
pride, tyranny, theft, falsehood, deceit, conjugal 
infidelity, filial disobedience, ingratitude, a litigious 
spirit, perjury, treachery, covetousness, gaming, ser- 
vility, hatred, revenge, cruelty, private murder, want 
of tenderness and compassion to the poor, the sick 
and dying." In the province of Bengal alone, ten 
thousand children are murdered in a single month, 
and one hundred and twenty thousand in a year. 
The moral and religious state of China, notwith- 
standing their knowledge of the arts and sciences, 
is not much less degraded. In the city of Pekin, it 
is computed that nine thousand children are annu- 
ally destroyed, and a proportionate number in the 
rest of the empire. 

Says father Ripa, "When mothers are poor and 
have large families, or observe any defect upon the 



UNIVERSALLY WICKED. 45 

body of the infant, or any indication of illness likely 
to become troublesome and expensive, they cast 
away the little creature without remorse. 

"This cruel custom is also generally practised 
by unmarried women who have children, especially 
by the members of a sect called Necoo, who pretend 
to live in spotless chastity. Not far from the walls 
of Pekin, I myself saw an infant under the paws of 
a dog, and another between the teeth of a hog." 
" Most of the forms of mythology, which make any 
figure in the page of history, now exist in China. 
They have gods celestial, terrestrial and subterran- 
ean ; gods of the hills, of the valleys, of woods, 
of districts, of families, of the shops, and of the 
kitchen; gods that preside over the thunder, the 
rain, the fire, the grain, diseases, births and deaths." 

Thus we perceive that modern heathenism pre- 
sents the same dark features of depravity. It ex- 
hibits the smoke of the funeral pile curling up from 
hundreds of altars, reeking with the incense of hu- 
man sacrifice — its idol tower creaking and groan- 
ing, as it drags heavily over the plain, grinding some 
devoted victim to the dust at each turn of its pon- 
derous wheels ; and its sacred river the scene of thou- 
sands of parricides and infanticides, and polluting 
the atmosphere with its putrifying carcases. 

" In the continuance and downward progress of 
heathenism, we have a melancholy illustration of 



46 THE CHARACTER OF MAN 

the fact, that man having broken away from God, 
has no elastic energy within his own heart to bring 
him back, and the effect of time has only been to 
deepen the darkness and drive him farther away, 
they adore more shapeless blocks, and bow before 
more hideous idols, and worship in more polluted 
temples. No idol of the heathen world will com- 
pare with the statue of Minerva, at Athens; no 
temple can compare with the Parthenon; no senti- 
ment originating in China, India or Africa, equals 
in sublimity and purity the views of Socrates. Man 
in a state of nature has only become more degraded, 
more abominable, more pitiable from age to age."* 
But we need not go into benighted portions of the 
globe, or back to the dark ages for abundant proof 
of the wickedness of the human heart. If we ex- 
amine the statute books of the most enlightened 
nations on the globe, while our minds may be filled 
with admiration at their excellence as a system of 
law, we cannot resist the conviction that these penal 
enactments against every crime which it is possible 
for man to commit, are made for just that charac- 
ter which the Bible ascribes to man — fallen and . 
depraved man ; the corruptions of whose heart are 
continually breaking the bounds of natural and civil 
law, and spreading their pestiferous influence over 
society. The question suggests itself at once, 

* Barnes^ Miss, sermon. 



UNIVERSALLY WICKED. 47 

would these laws have been enacted, if the crimes 
at which they aim were not committed? If we 
pursue the investigation farther, and notice the 
means which laws and humanity have provided to 
secure the vicious and protect the virtuous, the im- 
pression will be deepened upon the mind, that if 
God made man upright, he has sought out many in- 
ventions."^ Witness the many ingenious guards 
by which common prudence requires our property 
to be secured ; the long rolls of parchment and sig- 
natures of witnesses by which our rights are guard- 
ed and perpetuated ; the dark and frowning walls 
of numerous prisons, and that awful monument oi 
human wickedness, the gallows — and what impres- 
sions does the survey leave upon the mind ? What- 
ever may be the language of theory respecting the 
character of man, the universal language of the 
conduct is, that he "is desperately wicked." 

The truth of this doctrine has been strenuously 
insisted upon because of its important relation to 
all the fundamental doctrines of the Bible. 

If we were to discard it and maintain that the 
powers of man are not utterly perverted, it would 
follow that he can by his own unaided strength, 
obey the law of God, therefore needs no divine in- 
terposition; for if man obeys the law of God, he 
can be saved by the law, and it is an insult to offer 

Rev. xxi, 27. 



48 THE CHARACTER OF MAN 

^him salvation by grace, when it is no grace, but 
simply an act of justice. It is no less absurd to 
suppose that heaven would have witnessed the in- 
carnation of its king to redeem man, when all that 
he would need under those circumstances would be 
light and direction to enter the way not consecrated 
by Christ, but opened on Mount Sinai, amid thun- 
derings and lightnings, and thick vapors, and the 
sound of the trumpet. And if there be a conserva- 
tive principle in the nature of man, he needs no 
Regenerator or Sanctifier, to purify him for heaven. 
If, then, he needs none of these agencies for his 
restoration to the favor of God, why may he not be 
recovered after death ? And if he may be recovered 
in another world, then it follows, that this world is 
not a state of probation ; for probation implies re- 
ward and punishment in future. 

Take out the doctrines of justification by faith, 
the atonement, the agency of the Holy Spirit, future 
punishment, and present probation, and what is there 
left, but a cold and heartless system of infidelity? 

Before we venture to deny a doctrine so impor- 
tant as this, we should perceive its relation to other 
truths ; for to remove it is to knock out the founda- 
tion of the whole system and prostrate it in ruins. 
But established upon this foundation, each doctrine 
may rest in its turn, and the whole becomes a build- 
ing fitly joined together, growing into a holy temple. 



UNIVERSALLY WICKED. 49 

The reader must have perceived ere this, that if 
God possesses the holiness in his nature ascribed to 
him by inspired writers, and man the character de- 
lineated in the preceding pages, one or the other 
must be changed before there can be any mutual 
attraction. And if heaven be that pure and holy 
place, where nothing can enter that worketh abom- 
ination or maketh a lie,* these passions must be 
subdued, and other emotions pervade the heart, 
before the soul can mingle with the spirits of the just 
made perfect.! Suffer me then to direct your atten- 
tion to a single point, which may dispose your mind 
to appreciate that plan which God has devised to 
recover ^nd save you. 

Y(^u must be sensible of the fact, that the legal 
relation which you sustain to God, is that of an 
offender, and your acquaintance with the principles 
of all law, will discover how impossible it is to sat- 
isfy the demands of a broken law by future obe- 
dience, even supposing that obedience to be perfect, 
because this makes no atonement for the past. 

Penitence alone is no justification. If it were, 
the pillow of many a criminal would be bathed in 
tears. How then is man to be justified in the sight 
of Godi 

To this question let me direct your attention, 
before we attempt to analyze those exercises of 
heart, which are made conditions of salvation. 

*Rev. xxi,27. tHeb. xii,23. 
4 



50 THE CHARACTER OF MAN, &C. 

Let me take you by the hand, and lead you into 
the way which Christ has consecrated, that at the 
foot of Calvary you may learn how God can be just^ 
and the justifier of him which believeth in Jesus.* 

* Rom. iii, 26,. 



CHAPTER V. 

THE NATURE OF THE ATONEMENT. 

When it was discovered thai Dr. Dodd, a man 
celebrated for his learning and piety, had been 
guilty of the crime of forgery, and the law of Eng- 
land had laid its iron hand upon him, the names of 
thirty thousand British subjects were appended to a 
petition for his pardon, the eloquence and influence 
of Johnson were enlisted in his behalf, his virtuous 
life was plead as an extenuation; but all these exer- 
tions were unavailing, and he perished upon the 
scaffold. Such is the consequence of transgressing 
a single law of human enactment. 

The great obstacle in the way of the salvation of 
man, is the inflexible demand of a law, which, 
though declared to be just and wise, at the same 
time consigns every transgressor to death. It is 
therefore evident, that were there no special inter- 
position on the part of God to save mankind, or no 
expedient by which the majesty of the law might be 
sustained, neither penitence, or subsequent obedi- • 
ence on the part of an offender, could save him 
from its curse. 



52 THE NATURE OF THE ATONEMENT. 

If he were made sensible of the corruption of 
his nature, he would be left to search in vain for a 
way of purification ; or, though regenerated in heart, 
his condition would only become more miserable, 
because, with all his holy aspirations, he could dis- 
cover nothing before him but eternal separation 
from God. 

But the gospel plan of recovery opens to man 
a door of salvation. It lifts the veil which enshrouds 
his sOul, and permits him to gaze away to an im- 
mortal destiny. Having pointed his benighted feet 
to the path which "leads to happiness and God," 
his ears are continually saluted with the invitations 
of its messages. This is the way, walk ye in it.* 

In order to perceive the wisdom and beauty of 
this system, it will be necessary to advert briefly to 
the nature of the divine law. This may be regard- 
ed in three distinct aspects. 

1. As a rule of life, designed to secure the hap- 
piness and moral elevation of the universe. 

This feature is so obvious that it needs no com- 
ment. Its obedience is what constitutes the happi- 
ness of heaven, and its disregard the misery of our 
earth. We perceive then, why its transgression 
hurled the rebel angels with swift destruction from 
the battlements of heaven, into outer darkness, 
where they are said to be reserved in chains of 
darkness unto judgment.f 

* Isaiah xxx, 31. 1 2 Pet. ii, 4. 



THE NATURE OF THE ATONEMENT. 53 

2. It may be regarded as a bulwark of the eter- 
nal throne, by which God secures himself in his 
position, as supreme governor over the universe. 
''As the whole authority of God is embodied in the 
penalty of the law, by destroying this, his authority 
as an independent moral governor is destroyed, and 
there is no government left. This would be in 
effect making the penalty of the law bend to the 
case of the transgressor; the consequences of which 
would be more tremendous than the destruction of 
this entire system. God would sooner crush a thou- 
sand worlds to atoms, or wrap their inhabitants in 
living flames, than suffer the stability of his throne 
to be shaken."* 

3. We may view it also as an index of the Di- 
vine character, by which its justice and holiness 
are revealed to man; therefore God's nature must 
change before he can pardon transgressors without 
first manifesting in someway, his abhorrence of sin. 

This brief reference to the great principles in- 
volved in the law of God, shows us that it would 
be destructive to the harmony of heaven, subversive 
of all government, and a false representation of the 
Divine mind, if he were to pardon sin without at 
the same time sustaining his law. 

These considerations will also show us why it is 
that by the deeds of the law shall no flesh be justi- 
fied in his sight.f All men are sinners, and the law 

^ Mat. V, 18. t Rom. iii, 20. 



^4 THE NATURE OF THE ATONEMENT. 

makes no provision for salvation, save by perfect 
obedience. If this be withheld, it points to no al- 
ternative but the execution of its penalty. 

" The creature's own effort cannot change his re- 
lations to law; and even angels, if they were to em- 
bark in his favor, could render him no essential 
service. This work transcends all created power. 
The law must go on and inflict that death which it 
hreatens, unless God himself provide a remedy. 
No being can do this but the author of the law, and 
no expedient can furnish a remedy, except one 
which shall answer the same purpose as the execu- 
tion of its penal threatening. 

''This expedient, or provision, is found in the 
Atonement made by Christ. It is by the Atonement 
that the condition of man is made to differ from the 
condition of devils. While the latter are given up 
to the punitive operations of law, the former are 
placed under a dispensation of mercy, through the 
atoning blood of Christ. It is the gospel and not 
the law, that opens the door of hope and life and 
peace to man. 

" For this distinction we are indebted to the sover- 
eign goodness of God. It was his law that demand- 
ed blood — it was his tender mercy that looked 
down from heaven with a strong purpose to save, 
and it v/as his wisdom, infinite in its own resources, 
that contrived a way in which the honor of the law 
could be supported, and his grace restore and save 



THE NATURE OF THE ATONEMENT. 55 

the sinner. For this wonderful plan and its blessed 
results in our world, we should lift up our loud and 
joyous songs to him who was slain for us, and has 
redeemed us to God by his blood."* 

The fact that an atonement has been made, 
which meets all these important ends in such a 
manner that mankind can be justified without the 
deeds of the law,t is a prominent feature in every 
evangelical system of doctrine ; for it is expressly 
declared that by the deeds of the law, there shall no 
flesh be justified in his sight.:}: But while salvation 
is held to be an act of grace and not of justice, the 
law is still considered as binding in all its force as a 
rule of life; and an instrument of salvation, by be- 
coming our schoolmaster to bring us to Christ || — 
for, by the law is the knowledge of sin. 5 When 
the transgressor, by the operation of this perfect 
rule, is made sensible of his moral dissimilitude to 
Ood, and the vileness of his character, he is pre- 
pared to appreciate the sublimity of the gospel plan 
of salvation. It is here that he perceives how the 
demands of the law have been met and its majesty 
sustained, by One who has suffered to redeem us 
from its curse.H But the efficacy of the whole 
scheme rests in the fact, that this Being is equal in 
every respect to the work necessary to be done. 
This is the corner-stone** of the whole supersiruc- 

*Rev. V, 9. tRom. iii, 28. tRom. iii, 20. ||Gal. iii, 24- 
«^ Rom. iii, 20. ^ Gal. iii, 13. ** Eph. ii, 20, 



56 THE NATURE OF THE ATONEMENT. 

ture; for if Christ be not divine, then is our faith 
vain, and all those bright hopes radrating from the 
cross, deceitful. 

The very nature of an atonement for sin implies 
three things : 

1. That its author should be equal in power 
with the author of the law; for what created being 
could come between its penalty and the sinner, 
without being crushed himself beneath the load. 
If a man were to interpose between a debtor and his 
creditor, by assuming his liability, and then should 
be unable to satisfy the debt, the only effect of this 
would be to involve himself in the same ruin. 

2. It is also apparent, that a being who under- 
takes an atonement, by the effect of which the 
penalty of the law is to be arrested, must be equal 
in wisdom with the author of the law; else its influ- 
ence will be to detract from the dignity of the law: 
therefore i^ must be of such a nature as to produce 
the same moral effect as the execution of the pen- 
alty would do. 

The case of the king of the Locrians, so often 
cited, will illustrate this point. He had enacted 
a law punishing adultery with the loss of sight. 
When his own son was a transgressor, rather than 
consign him to utter blindness, the father caused 
one of his eyes to be put out, and sufiered the loss 
of one of his own. 

Here, though the penalty of the law was set aside 



THE NATURE OF THE ATONEMENT. 5i 

in part, yet the expedient was of such a nature as 
to secure all the moral effect, and perhaps more, 
than if the son had heen punished according to the 
letter of the law. 

3. Sin being an evil infinite in its nature, nothing 
less than an infinite sacrifice could suitably mani- 
fest God's abhorrence of it. 

When the sons of Brutus had conspired with the 
Tuscan ambassador against the State, they were 
tried and condemned by their father, and he at- 
tended their execution. Though we may consider 
his conduct as unnatural, we cannot fail to perceive 
that it exhibits in the clearest manner his abhor- 
rence of their crime, and would impress every 
mind with a conviction, that if he spared not his 
own sons, no other criminal of a similar character 
need hope for mercy by the law, while its execu- 
tion was vested in such hands. 

For these reasons, and others of a similar na- 
ture, it became necessary that an Atoning Sacrifice 
should be of such a character as to answer these 
important ends. He should be able to sustain the 
penalty of the law — of such dignity as to produce 
the same moral eflTect as the literal execution of its 
penalty, and equally manifest God's abhorrence of 
sin, and determination to punish. 

With these positions, which present themselves 
upon the very surface of the subject, as the dictates 
of reason and sound policy, the Bible doctrine ex- 



58 THE NATURE OF THE ATONEMENT. 

actly corresponds when it teaches, that we are re- 
deemed not with corruptible things such as silver 
and gold, but with the precious blood of Christ, as 
of a lamb without blemish and without spot.* 

Accordingly, we find that from the first terrible 
night of guilt and woe, when darkness gathered 
upon the souls of the guilty pair, driven forth as 
wanderers and outcasts, a ray of hope emanating 
from Calvary, penetrated the gloom of ages, and 
lightened up the path of reconciliation. 

Without controversy, great is the mystery of 
godliness.t Yet it is one of the most delightful, as 
well as one of the sublimest truths of religion, that 
such an atonement has been made as will sustain 
the dignity of God, while it saves from perdition all 
who comply with its conditions. 

In such a sacrifice as this, we behold the claims 
of public justice satisfied, by amends to a broken 
law more ample than the death of the whole crea- 
tion of intelligent beings. 

When heaven witnessed the incarnation and death 
of its King, it was made apparent that the claims of 
justice were not to be set aside, and the law become 
a dead letter. There was also evidence that God 
had not abated any of his detestation of sin; for 
this was a manifestation of his utter abhorrence 
more appalling than if the law had been permitted 

MPet. i, 18,19. t4Tim. iii, 16. 



THE NATURE OF THE ATONEMENT. 59 

to take its course. When the incarnate God cried 
in agony, If possible, let this cup pass from me;* 
then, if ever, the unbending justice of God would 
have yielded to the claims of mercy. By this won- 
derful scheme all the ends of public justice were 
met — the authority of God established — his char" 
acter exhibited with additional lustre, and a way 
provided by which he might rescue the race of man 
from impending ruin. 

Here is a place where mercy and truth have met 
together — righteousness and peace have kissed each 
other.t Around the cross of Christ, all the attri- 
butes of the Divine Nature cluster and beam forth 
with resplendent brightness, radiating upon that 
new and living way consecrated through the veil. 

But it becomes necessary to arrest this train of 
thought, that a few arguments may be presented in 
this connexion, sustaining the position which has 
been assumed for a present purpose. 

We have already perceived from the nature of 
an atonement, that the idea of itself embraces also 
the idea of a divine sacrifice. Let us then examine 
the evidence upon this point, that we may in the 
outset determine whether Christ, who claims this 
relation to the human family, is qualified from his 
nature, to meet the exalted demands of God's law. 
From the nature of the case, a mistake here must 

* Mat. xxix, 39. t Ps. Ixxxv, 10. 



60 THE NATURE OF THE ATONEMENT. 

be fatal to the soul. If faith in his mediatorship be 
necessary as a ground of pardon, this evidently 
cannot be exercised while the question remains 
unsettled in the mind whether he possesses any 
proper claims to divine honors, or not. 



CHAPTER VI. 
GOD MANIFEST IN THE FLESH, 

Aside from those reasons already given, the doc- 
trine of a Divine Mediator is sustained by Bible 
arguments alone. As these can be easily collated 
by any one conversant with the Scriptures, nothing 
more will be attempted here, than to present a few 
of the heads under which proof texts should be ar- 
ranged, with a passage or two subjoined as a sample 
of the kind of evidence with which the Word of 
God abounds. 

The restricted limits necessarily assigned to this 
subject, will admit of nothing more than a few ob- 
vious reasons for holding that Jesus Christ is verily 
" God manifest in the flesh ; " * and these will be pre- 
sented more for the sake of obtaining a secure rest- 
ing place to the soul really anxious to find salvation, 
than to convince the skeptical. 

1 . Prophets and inspired teachers ascribe to him 
the titles and attributes of God. 

Jeremiah, predicting the mediatorial work of 

* 1 Tim. iii, 16. 



62 GOD MANIFEST IN THE FLESH. 

Christ, says of its author, His name shall be called 
Jehovah, our righteousness.* This term always 
applies to the Divine Essence, and not to a person 
or attribute of the Deity. Isaiah declares more 
particularly. For unto us a child is born, unto us a 
son is given, and the government shall be upon his 
shoulders; and his name shall be called Wonderful, 
Counsellor, the Mighty God, the Everlasting Father, 
the Prince of Peace .t 

In the Hebrew language, to he called and to he, 
often mean the same thing; therefore, in these in- 
stances, when it is asserted that he shall be called 
by these names, it is exactly equivalent to saying 
that he is Jehovah, &;c. 

Through the influence of these and numerous* 
other prophecies, the Jewish nation, who could not 
devise those quibbles which ignorance of their lan- 
guage has begotten in modern times, believed that 
the Messiah, whenever he appeared, would be no 
less than God manifest in the flesh. 

2. The writings of evangelists and apostles, de- 
clare him to be identical with the Father. 

John commences his narrative by announcing 
this as a fundamental truth. 

In the beginning was the Logos^ and the Logos 
was with God, and the Logos was God.ij: 

In this short sentence the divinity of Christ is 

* Jer. xxiii, 6. tig. ix, 6, t John i, 1. 



GOD MANIFEST IN THE FLESH. 63 

asserted in three different forms; first, that he ex- 
isted from eternity; second, that he created all 
things; and third, he declares unequivocally that 
he was God. That there may be no mistake as to 
the person of whom he is speaking, he adds, And 
the Logos became flesh and dwelt among us.* 
Again, There are three that bear record in heaven, 
the Father, the Logos, and the Holy Ghost, and 
these three are one.i 

Paul is equally explicit in his assertions of the 
same truth. When he says, God was manifest in 
the flesh, justified in the spirit, seen of angels, 
preached unto the Gentiles, believed on in the 
world, received up into glory. ij^ In whom we have 
redemption through his blood. * * * All things 
were created by him and for him, and he is before 
all things, and by him all things consist. 1| 

Creation is evidently the work of Almightiness ; 
therefore, if Christ be the creator of all things, he 
must be self-existent and eternal. 

Another attribute of the Deity is Immutability. 
And Paul says of Christ, that he is the same yester- 
day, to-day and forever. 5 

These are only a meagre selection of the texts of 
Scripture, which directly or by inevitable implica- 
tion, sustain the important doctrine under discus- 
sion. They are taken from all the different classes 

* Johni, 14. 1 1 John, v, 7, U Tim. iii, 16 ||Col. i, 14-17 
^ Heb. xiii, 8. 



64 GOD MANIFEST IN THE FLESH. 

of writers, prophets, evangelists, and apostles, show- 
ing that one sentiment pervades the whole. 

These teach us at least what their opinions were 
upon this subject; and if we may not rely upon 
them as safe guides to the truth, in relation to those 
subjects of which they treat, and to unfold which 
God bestowed upon them peculiar spiritual discern- 
ment, then indeed they are not a light to our path,* 
to guide us to heaven, but the ravings of distempered 
minds, misleading us to our ruin. 

This doctrine is further sustained by the fact, 
that Christ performed the works of God by his own 
power and authority. This will be apparent, if we 
notice briefly the difference between his manner and 
that of the apostles. Theirs was a delegated au- 
thority, and as subordinate agents it became them 
to acknowledge the source of their power. We 
may reasonably conclude, that the moment they 
ceased to ascribe honor to Him from whom they 
received their ability, that power would have been 
withheld. So in the case of Christ. Had he been 
only a higher order of created being, we cannot 
suppose it consistent with Divine benevolence, to 
have permitted him to jmhiish to the world a lie, 
and then substantiate it by miracles, Peter, fixing 
his eyes upon the lame man, said, In the name of 
Jesus of Nazareth, I say unto thee arise and w^alk.t 

Ps. cxix, 105. t Acts iii, 6. 



GOD MANIFEST IN THE FLESH. 65 

But Christ said to the man with the withered hand, 
Stretch forth thy hand.* He stood by the tomb of 
Lazarus, and cried, Lazarus come forth,! and the 
dead man arose and came forth, clad in the habili- 
ments of the grave. When they brought unto him 
one sick of the palsy, he said, Son,^be of good cheer, 
thy sins be forgiven thee. In view of his exercising 
such god-like authority, the Jews inquired, Who 
can forgive sins but God only ? But he settled the 
question by replying, That ye may know that the 
Son of man hath power to forgive sins, I say unto 
thee arise.:}: These incidents are sufficient to show 
the difference between the exercise of a delegated 
power, and one that belonged to the agent himself. 

Christ not only performed miracles in his own 
name, but received worship as God. 

Numerous instances are recorded, where divine 
homage was received by him without rebuke, as in 
the case of the leper cleansed, the ruler whose 
daughter had been restored, the woman of Canaan, 
and his own disciples. || 

Contrast this with the conduct of Peter, who, 
when Cornelius fell down and worshipped him, 
commanded him to stand up, for he says, I myself 
am a man. 5 And upon another occasion, when the 
multitude would have ascribed divine honors to the 
apostles, they were filled with distress, fearing that 

* Mat. xii, 13. t John xi, 14. t>Mat. ix, 6. ll Mat. viii,' 2; 
ix, 18 ; XV, 25 ; xxviii, 9,17. $ Acta x, 25. 
5 



66 GOD MANIFEST IN THE FLESK. 

the minds of the people might be misled.* Can we 
suppose that the highest angel would have been 
permitted to prove to the world his divine commis-^ 
sion by the power of working miracles — to assert 
that he was identical with Godf — to arrogate the 
title and power of Jehovah^ — to receive that worship 
which is due to no created being, and thus mislead 
and ruin a world which he was commissioned to 
save? 

It seems as though the very heavens, instead of 
recognizing his divinity,+ would have proclaimed 
him a traitor to God in accents of thunder. 

The public teachings of Christ, as we should ex- 
pect, exhibit a striking contrast to the absurd and met- 
aphysical speculations of philosophers, who thought 
their philosophy degraded by supposing it to have 
any practical bearing on the life; and to the cold 
and formal teachings of the doctors of Jewish law, 
who looked no farther than to the observance of 
fasts and festivals, and the tithing of mint and anise 
and cummin. In the teachings of Christ, the tre- 
mendous considerations of eternity were presented, 
a day of judgment was declared, the nature and 
felicity of heaven unfolded, the horrors of hell re- 
vealed by figures and language in keeping with the 
sublimity of the subjects. 

Heaven, earth, and hell, were summoned to 

* Act3 xiv, 15. t John x, 30. tMat- iii, 17 ; xvii, 5. 



GOD MANIFEST IN THE FLESH. bi 

maintain the attributes of God, and they each gave 
forth their voice, thundering down from the throne 
of Omnipotence, and echoing through eternity, 
with a power which shook the sinner's frame with 
terror, so that his enemies confessed that never man 
spake like this man.* 

Many have stumbled at this doctrine, because it 
surpasses their comprehension; but if it did not 
possess this feature, it would be entirely unworthy 
our belief. 

It is not to be supposed that an exhibition of God's 
mercy would be less wonderful than that of his 
other attributes. His justice might be written in 
flaming characters upon those dark wreaths which 
roll up eternally from the bottomless pit;t but the 
extent of his mercy could be manifested only by 
saving the guilty. If a sacrifice less than this 
would have secured the same result, God would 
have accepted it. But, from the nature of the case, 
this was impossible. 

How absurd for us to expect to understatid the 
operations of the Infinite Mind, in the workings 
of his moral system, when we cannot comprehend 
a single attribute in his nature, or fathom a single 
work in his creation. 

Can we understand his omniscience, his eternity, 
or his creative power? Can we follow him in his 
lowest works, without meeting with things as truly 

* John vii, 46. t Rev. xiv, 9. 



68 GOD MANIFEST IN THE FLESH, 

beyond our comprehension as this? The most in- 
significant insect that flutters in the air, the minutest 
flower which unfolds its petals to the morning sun, 
and the formation of the pearly dew drop that hangs 
trembling on its leaf, are all beyond our compre- 
hension. We are surrounded with mysteries. Our- 
selves, all animated nature, the wide spread heavens, 
the revolving earth, the rolling spheres, all transcend 
our comprehension ; yet we do not doubt their ex- 
istence. 

So long, then, as the simplest things in nature are 
involved in unfathomed mystery, how absurd to re- 
ject this crowning work of God, in the redemption 
of man, because we cannot understand it! 

It was not human, but divine love that originated 
the plan, — not human, but divine wisdom that exe- 
cuted it — for herein is love, not that we loved God, 
but that he loved us and sent his Son to be a pro- 
pitiation for our sins.* 

'' O ! for this love let rocks and hills 

Their lasting silence break ; 
And ail harmonious human tongues 
The Savior^s praises speak." 

You perceive, then, on what a sure foundation 
the hopes of the christian rest ; — not upon legal 
obedience, nor upon self-righteousness, but upon 
the foundation of the apostles and prophets, — Jesus 
Christ himself being the chief corner stone. + 

* iJohn iv, 10. tEph. ii, 20; 1 Pet. ii. 6. 



CHAPTER VII. 
SALVATION OFFERED TO ALL MANKIND. 

If Christ be God, then his death was an infinite 
sacrifice; and if by this sacrifice an atonement has 
been made for sin, it follows that an unlimited num- 
ber of finite beings may receive its benefits without 
impairing its efficacy; any more than a definite 
number of feet and inches can cover infinite space. 

By this, abundant provision has been made for 
the salvation of the human family; and the invita- 
tions of the gospel to receive the heavenly gift, are 
made in perfect sincerity on the part of God. 
All that is necessary to obtain pardon and favor, is 
a compliance with the terms in which they are 
offered. 

" If the amends actually made are such that God 
could consistently forgive one sinner, he might with 
equal consistency forgive any number, unless pre- 
vented by some other reason. The Atonement, in 
other words, which was necessary for a world, was 
equally necessary, and in just the same manner and 
degree, for an individual sinner.'"^ 
* Dwight's Theology, sermon 56. 



70 SALVATION OFFERED 

This subject is succinctly but clearly discussed 
by Paul, when he represents the Atonement of 
Christ as co-extensive with the ruin of the fall : for 
as by one man's disobedience many were made 
sinners, so by the obedience of one shall many be 
made righteous. * * '^ That as sin hath reigned 
unto death, even so might grace reign through right- 
eousness unto eternal life by Jesus Christ our 
Lord.* 

This parallel between the destruction entailed by 
Adam, and the salvation provided by Christ, implies 
that one is equal with the other, or it is destitute of 
force. In another place reference is made to the 
same idea by a similar mode of expression. Be- 
cause we thus judge that if one died for all, then 
were all dead.f Two things are here implied, one 
of which will be more exacdy expressed by revers- 
ing the sentence, then it will read. If all mankind 
were dead, then Christ died for all. But the Sa- 
vior, in the invitations and commands of the gospel, 
seems to settle this question beyond controversy; 
for every promise and threatening which it contains, 
must be predicated upon the fact that Jesus Christ 
has tasted death for every man.lj: 

If there be no provision for all who are hungry 
and famishing, why has Infinite Benevolence tan- 
talized them, by invitations to come and be fed at 
the banquet, 11 and refreshed at the fountain of living 

" Rom, V. 1 1 Cor. v, 14. \ Heb. ii, 9. i| Mat. xxii, 1-11 - 



TO ALL MANKIND. 71 

waters?* If there be no door of salvation opened, 
why are we commanded to flee from the wrath to 
come?t And if there is no guilt in neglecting this 
great salvation, why threatened with lying under 
the abiding wrath of God for not believing? ij: Sure- 
ly it is because there is balm in Gilead and a phy- 
sician there, that all are invited to apply and be 
healed. II 

This subject is most beautifully illustrated by 
Christ, where he says. As Moses lifted up the ser- 
pent in the wilderness, even so must the Son of 
man be lifted up; that whosoever believeth in him 
should not perish, but have everlasting life. 5 

The force of this illustration cannot be perceived, 
unless we permit the imagination to picture the 
scene from which it is taken .11 Let us then attempt 
to represent to the mind, those circumstances under 
which this striking symbol of the lifting up of Christ 
was introduced, and then by analogy, the separate 
features of the subject may be delineated. 

When God, to punish the Israelites, had sent this 
dreadful scourge of serpents among them, we may 
suppose that their camp was immediately filled with 
wailing and death. Multitudes, bloated and black- 
ened by the poison of the venomous reptiles, were 
writhing in the agony of death . Others, smarting un- 
der a more recent sting, sat disconsolate, watching 

* John iv, 14: vii, 37; x, 9. tMat. iii, 7. t John iii, 36. 
ijJer. viii, 12; Mat. ix, 12. 0ohniii, 14,15. H Num. xxi, 6-9. 



72 SALVATION OFFERED 

the spread of that virus which was polluting the 
fountain of life and spreading disorganization over 
the frame, while on every side were lying the grim 
and distorted carcasses of those who had fallen vic- 
tims to the destroyer. 

In the midst of this scene of wretchedness and 
despair, Moses, hy divine command, erected a bra- 
zen serpent, and sent forth a herald to proclaim that 
a remedy was provided. 

How electric must have been the effect of this 
joyful message! The sufferers, smarting under a 
recent sting, rush with all the eagerness of hope to 
obtain a sight of the wonderful spectacle. Those 
whose case has become desperate, drag themselves 
with slow and painful effort to the door of the tent, 
and gaze with delight. The wife supports the head 
of her dying husband — turns his glassy eyes towards 
the life-renewing object, and cries in his deafened 
ear, ** Look, and live!" and, as he looks, the sting 
of the viper ceases its smart, the swollen limb sub- 
sides, the eye resumes its lustre, and all is well. 

This is the figure employed by the Savior to rep- 
resent the influence of his atoning sacrifice upon 
the human race; therefore, it presents a happy il- 
lustration by which the several features of the 
scheme may be exhibited. The Bible represents 
the human race as envenomed by sin ; and by its 
deadly influence upon the moral constitution, mil- 



TO ALL MANKIND. 73 

lions have sunk down to eternal death. But the 
provisions of the gospel extend to those upon the 
brink of ruin ; and they are invited to behold the 
Lamb of God which taketh away the sins of the 
world^^ Moses required faith in the efficacy of the 
remedy in a sufficient degree to induce a trial. Je- 
sus Christ demands the exercise of the same degree 
of faith, as a condition of salvation. 

Those who had sufficient faith to look upon the 
serpent lived, irrespective of their age or condition. 

Those who look by faith to Christ for salvation 
will be saved. Look unto me and be ye saved, all 
the ends of the earth, t 

The serpent was erected that all ivJio icere bitten 
might be healed. The Atonement of Christ is co- 
extensive with the ravages of sin. 

If any refused to look to the serpent, but at- 
tempted other remedies, they must have perished 
miserably. 

Those who refuse to believe in Christ will not 
see life, but the wrath of God abideth on them.it^ 

Having consecrated this way at such an infinite 
cost, he cannot save in any other without proclaim- 
ing by that act, that all this display of means for 
our recovery is unnecessary, — the wisdom of man 
superior to that of God, and the thrilling scene on 
Calvary a solemn farce. For these reasons he has 

* John i, 29. t Is. xlv, 22. t John iii, 36. 



74 SALVATION OFFERED 

declared most unequivocally, that There is none 
other name under heaven given among men, where- 
by we must be saved, * 

Under the old dispensation, this event was showed 
forth by sacrifices, and other striking emblems. 
Prophets, in raptured vision, foretold the sufferings 
and death of the Son of God. Poets sung of his 
triumphs, glorious resurrection, and a world re- 
deemed and saved by the opening of this new and 
living way. That man may not mistake the path, 
heaven is shedding its brightest radiance upon it ; 
celestial gates are unfolded at its end; and angel 
voices sweep in silver tones over its course, crying 
*' This is the way? walk ye in it." 

Such is the perversion of the human mind, that 
when it perceives no limit to the mercy of God, in 
the provision which he has made for the salvation 
of man, many flatter themselves that they will be 
saved without respect to their character, and inde- 
pendent of those conditions upon which salvation is 
offered. This is an error which has misled more 
souls than open infidelity; because, while the in- 
tellect revolts at the gross absurdities of the latter, 
it may be seduced by the speciousness of the for- 
mer. The Atonement cannot be regarded in any 
other view than as an expedient, by which it is 
made possible for God to pardon and receive into 

•* Acts iv, 12. 



TO ALL MANKIND. /5 

favor, those who are proper subjects of divine clem- 
ency, without a gross perversion of reason and 
scripture. Were it not for this provision on the 
part of God, none of the human race could be jus- 
tified in his sight. Therefore, while it saves the 
humble penitent, it adds a hundred fold to the guilt 
of those who reject Christ. 

No cities were cursed like Jerusalem,* Chorazin, 
Bethsaida, and Capernaum ,t to whom salvation had 
been offered. The punishment of Sodom and Go- 
morrah, who for their iniquities had been swept 
from the earth by a special judgment, will be in- 
significant compared with theirs. So it must be 
with all, who, possessing the knowledge of w^hat 
Infinite Benevolence has done to open a door of 
reconciliation, will not enter and be saved. As 
their position among the favored of God, is more 
exalted than that of others, their fall will be greater 
and their destruction more terrible. 

There are no limits to the mercy of God, and no 
obstacles in the way of salvation, save those which 
exist in the wicked and unbelieving heart of man. 
And the conditions of salvation are only such as tlie 
nature of the case demands: penitence for sin, dis- 
trust of every other way, and full reliance upon 
Christ, as a ground of justification. These, as will 
be presently shown, are indispensable : because it 

* Luke xxi, 20-25. t Mat. xi, 20-24. 



76 SALVATION OFFERED 

would be inconsistent in God, and subversive of 
every principle of justice, to pardon the sinner 
without them. 



Hitherto, our attention has been directed princi- 
pally to the theoretical part of the subject of this 
treatise. This has been done with a view of win- 
ning the mind to the side of truth, that the heart 
might be impressed, as God intended, by the force 
of that truth presented to the mind. We are now 
approaching the point where it will become neces- 
sary to analyze those exercises of heart which are 
made indispensable conditions of salvation. But it 
may be that while the mind of the reader has been 
engaged in contemplating the beauties of this con- 
secrated way, some heavenly influence has come 
over his heart, and " a still small voice " has been 
heard, pouring its expostulations in the ear. 

It is sometimes the case that when the mind has 
been vascilating and is almost determined upon en- 
tering this way, its resolution is unhappily shaken by 
another kind of influence. Many who readily admit, 
as a general proposhion, that God is willing to par- 
don sin, imagine that the promises of the gospel 
cannot apply to them, because their case is of a 
peculiar nature ; they have sinned so long, or their 
sins have been of such a singular character, and 
committed under such aggravating circumstances, 



TO ALL MANKIND. 77 

that it would be presumption for them to hope in 
the mercy of God. If this difficulty has been pre- 
sented to the mind, permit me to inquire, for whom 
you suppose this provision was made? Was it for 
those holy beings who preserved their integrity 
when Satan spread sedition through the ranks of 
the heavenly host? Or for man, retaining the Di- 
vine image in which he was created? Such beings 
as these need no atonement. Was it for those whom 
God has already consigned to perdition, and given 
up to the operations of his punitive justice ? These 
are now beyond the reach of his mercy; and no 
way of reconciliation is needed for them. Was it 
for man, insensible of his wickedness, and seeking 
heaven by works of merit, and claiming it as a 
right? It would be an insult to offer such an one 
salvation by grace, and God would sooner vacate 
his throne than do it. Then it is to the convicted 
penitent, destitute of righteousness, and sinking be- 
neath his load of guilt, that the bleeding hand is 
stretched out to save. 

It is for the encouragement of such, that Christ 
has declared that the whole need not a physician, 
but those who are sick. * * * I came not to 
call the righteous, but sinners to repentance;* and 
through him the mercy of God can now be ex- 
tended even to the chief of sinners.t 

*Mat. ix, 12. tlTim. i, 15. 



CHAPTER VIII. 



CONVICTION OF SIN 



Suppose a man, who had been bereft of reason, 
until in his madness, he had covered himself with 
rags And fillh, were to be suddenly restored, and 
then presented before a mirror. Such a view as he 
would there obtain, would doubtless fill his mind 
with melancholy reflections. If we can imagine 
his feelings, as he views his fantastic decorations, 
his matted beard, disheveled locks, and haggard 
countenance, they will give some idea of the first 
impressions of the sinner under conviction. His 
moral pollution is represented by the physical con- 
dition of the insane man. The law of God is the 
mirror in which he beholds his depravity. During 
the existence of the delusion, we may suppose that 
the maniac, imagining himself a hero, or a prince, 
had pleased his distempered fancy with these ridi- 
culous ornaments, but by a single glance, he 
is stricken down under a sense of shame and self- 
loathing. 

So it is with the sinner: when he obtains a proper 



CONVICTION OF SIN. 79 

view of his own character, he perceives that all his 
righteousness is as filthy rags,* and that he is a 
miserable offender against God. 

Conviction of sin, is that exercise of the soul in 
which the creature is convinced that the whole 
tenor of his life has been wrong, his conduct, his 
influence and example, have not been such as to 
honor God, and answer the noble purpose for which 
he was created. It results directly from a just per- 
ception of the character and law of God, embracing 
also a sense of personal guilt, in having rebelled 
against the authority of one so holy, and trans- 
gressed a law so wise and just. 

As the physically blind are insensible to the beau- 
ties of the summer landscape, or the sublimities of 
the natural world, so the spiritually blind are in- 
sensible of the glories and sublimities of the Divine 
nature and government. The natural man regards 
God more as an inexorable and arbitrary sovereign, 
than as the Lord, merciful and gracious. His law 
is felt to be unnecessarily severe, t and its penalty 
not proportionate with the crime of man. Now, it 
must be apparent to every mind, that before the 
soul can be renewed and qualified for heaven, it 
must perceive these things in their true light ; — God 
as a holy and righteous sovereign, and his law as 
the production of Infinite wisdom and goodness ; 

* Is. ixiv, 6. tRora. viii, 7. 



80 CONVICTION OF SIN. 

for he will not permit treason and treachery in 
his heavenly kingdom. When these things are 
properly apprehended by the mind, conviction of 
sin is the immediate consequence. 

The nature of this exercise is still more beauti- 
fully represented in the parable of the prodigal son, 
where he is described as coining to Mmself^^ and 
perceiving, as he had never done before, the wisdom 
of that government under which he had been so 
restless. 

Something of the same feeling was expressed by 
Isaiah, when he obtained a new and overpowering 
view of the holiness and majesty of God, he ex- 
claimed. Wo is me ! for I am a man of unclean 
lips.t And by Job, when he said, I have heard of 
thee by the hearing of the ear; but now mine eyes 
seeth thee : wherefore I abhor myself, and repent 
in dust and ashes. t So it is in every case of con- 
viction : no sooner is the eye of the understand- 
ing opened to behold wondrous things out of the 
law, II than conviction is an immediate result. 

This exercise is not merely a conviction of intel- 
lect, or an assent of the understanding to the doc- 
trine of depravity in the human race, but it is a deep 
and abiding sense of moral delinquency, or personal 
demerit, so pungent as to deprive the soul of hap- 
piness, until it has found it by believing in Christ, 

* Luke XV, 17. tis, vi, 5. :}: Job xlii, 5,6. |)Ps. cxix, 18. 



CONVICTION OF SIN. 81 

Thus the law produces that godly sorrow which 
worketh repentance unto salvation.* 

Neither is it a transient impression, remaining a 
few hours or a few days, and then passing away 
forever. But if properly acted upon, this view of 
the character, government and law of God, re- 
mains through life and through eternity. When- 
ever, through human weakness, or the seductions of ♦ 
satan, the soul is led astray, it immediately feels 
that self-condemnation which leads it, like David, 
to cry, Create in me a clean heart, O God, and re- 
new a right spirit within me.t 

It appears, then, that this exercise has not its 
foundation in an arbitrary command, but is one 
which grows out of the necessity of the case ; for 
until the soul has obtained this view of God and 
itself, it is not prepared to enter into that living way, 
consecrated through the veil. Neither is it neces- 
sarily a protracted state of mental horror, or of 
mysterious gloom — a sort of valley and shadow of 
death — through which it must grope in darkness 
and despair; but it is a rational exercise, caused by 
a clear apprehension of truth, and of the conse- 
quence of coming under the condemnation of God's 
law. 

It is not uncommon for the inquiring mind to 
grope in darkness here, striving by the working of 
its own imagination, to create a state of desponden- 

* 2 Cor. vii, 10 ; Gal. ill. 2L t Ps. li, 10. 
6 



82 CONVICTION OF SIN. 

cy, vainly imagining this to be a work of merit, by 
which the favor of God will be secured. 

This should be regarded as the last stratagem of 
the devil to keep the soul away from Christ, So 
long as the convicted sinner is flattering himself 
that this is a holy exercise which ought to be cher- 
ished, and is estimating his case by the strength of 
his convictions, supposing that the more he gives 
himself up to despair, the more God will be disposed 
to pardon, he is in a hopeless state; for no exercise 
of heart can be more opposite to that of saving faith, 
than this. Whatever may have been the degree of 
guilt which the soul incurred by rejecting Christ, 
while in a state of moral blindness, that guilt is en- 
hanced rather than diminished by continuing in that 
condition, after this view of iis true situation is 
obtained. 

The moment the soul is convicted to such a de- 
gree, as to feel that it would be an act of justice in 
God- to leave it to eat of the fruit of its own ways, 
it is convicted sufficiently to love and reverence the 
character of God. And one such perception of its 
relations to him, will awaken the conscience in such 
a manner, that it will sustain the decisions of the 
judgment day. It is a strange delusion, to suppose 
that continuance in disobedience and rebellion, will 
propitiate the favor of God. 

This point may be very well illustrated, by re- 
ferring again to the condition of those who had 



CONVICTION OF SIN. 83' 

been bitten by the fiery serpents. Let us suppose 
that one of these Israelites, in the last stages of dis- 
ease, induced by the bite of a reptile, were to cry in 
his agony, "What shall I do to be saved?" Moses, 
in compassion, approaches him and says, "Look to 
the remedy which God in compassion has provided 
for you." Instead of obeying the direction at once, 
he replies, "See how the disease is spreading itself 
over my system — soon the venom will reach the 
fountain of life. Alas! the remedy is not for such 
a case as mine." "But," says his benefactor, "if 
you spend the precious moments of life in watching 
the progress of the disease, and lamenting over your 
miserable condition, you must inevitably perish: 
look to the remedy and not the disease,^^ "Ah!" 
rejoins the dying man, "I am sensible that my con- 
dition is wretched indeed, but I do not feel enough 
yet. When I have watched the progress of the 
disease a little longer, and have obtained a more 
vivid impression of my danger, then I will try the 
remedy." Who would not say, in such a case as 
this, that the moment the unfortunate man felt the 
sting, he should have looked to the remedy? 

This represents in some degree, the situation of 
the convicted sinner. If he cherishes these feelings 
with the expectation of finding salvation here, he 
will perish in his sins; for he has mistaken the path. 
This is not the way of salvation, but the road to 
despair. The moment he becomes sensible of his-- 



84 CONVICTION OF SIN. 

condition, he should look to Christ as the remedy 
which God has provided; for be it remembered, 
that it is not the degree of conviction experienced 
which secures the favor of God, but the obedience 
that it produces. There is another important fact 
which should be understood in connection with this 
subject. It is, that the strength of these emotions 
will be modified by temperament and education. 

Many people who are really anxious seekers of 
religion — from reading cases of remarkable con- 
version, and sometimes, alas! from improper in- 
struction received from the pulpit — imagine that 
every case of regeneration is attended with the most 
powerful emotions, and sudden revulsions from des- 
pair to ecstacy. 

This subject will be more fully noticed in its 
proper place; but it is necessary to remark here, 
that these should be considered as exceptions rather 
than the general rule. A large majority of the most 
consistent christians never have felt them in any 
such degree, as the inquirer sometimes imagines he 
must, before he can begin to hope. If we take into 
consideration the variety of temperaments, and the 
different degrees of excitability in the human sys- 
tem, we cannot expect that the same influences will 
produce exactly similar results. One can view with 
fortitude the death of his dearest friend, while ano- 
ther is overpowered by a similar bereavement. 
And this difference of temperament will so effectu- 



CONVICTION OF SIN. 86 

ally modify the feelings, even when conviction is 
genuine, that it will be in vain for all to expect 
these overwhelming emotions, even if they were 
desirable. If they wait for them, they will wait 
until the day of hope and mercy is forever past. 

Education is another circumstance, which will 
essentially modify this exercise. There are many, 
living in christian lands, who have very little know- 
ledge of their true position in the sight of God ; there- 
fore, when the truth, stern and startling, breaks 
upon the mind, it cannot fail to move the deep 
spring of emotion in the heart : for it is like awaken- 
ing from a peaceful slumber, to find one's self en- 
veloped in the flames of a consuming dwelling. 
But others are taught from infancy that they are 
sinners, and the intellect has perceived this truth 
just as it does any other proposition sustained by 
evidence. In such cases, a certain degree of con- 
viction always attends an exhibition of the truth. 
No new discovery is made to the mind by its instru- 
mentality — only a clearer apprehension produced 
of that which has been long admitted. In such a 
case th^ soul needs to act upon convictions already 
present, rather than seek for something whieh can- 
not be experienced. 

Generally, the grand difficulty lies not in the 
want of suitable convictions, but in the fact that 
they are driven from the mind as unwelcome in- 
truders upon its peace. It is too often like a man 



S6 CONVICTION OF SIN. 

beholding his face in a glass, for he beholdeth him- 
self and goeth his way, and straightway forgetteth 
what manner of man he was.* It need hardly be 
added, that such conduct uniformly results in greater 
hardness of heart. 

* James i, 24. 



CHAPTER IX. 



REPENTANCE UNTO LIFE. 

True penitence always possesses three charac- 
teristics, by which it may be distinguished from 
other exercises of heart, with which it is often con- 
founded. These are, sorrow for sin — abandonment 
of sin, or conversion,* and restitution. 

Suppose a man to be convicted of a high crime' 
against the state, and suffering the consequence of 
his transgression in the penitentiary; and in view 
of his apparent sorrow, and the sincerity of his re- 
pentance, he is released from confinement by the 
exercise of the executive clemency; but no sooner 
is his object attained, than he immediately resumes 
his former course of crime and wickedness. In 
such a case, would not the result warrant the belief, 
that his sorrow was created by the consequence, and 
not from a detestation of the crime itself? 

Judas was filled with remorse when he saw the 

* Conversion is frequently used as synonymous with Regen- 
eration ; but it is in fact a subordinate part of repentance, as 
the term literally implies — turning from; and in this sense it 
will be used in the succeeding pages. 



88 REPENTANCE UNTO LIFE. 

consequence of his treacherous conduct ; but it was 
not godly sorrow, or true repentance, because he 
immediately added another to the catalogue of his 
crimes, instead of reforming his life. Wicked men, 
(and perhaps devils,) are frequently filled with dis- 
tress as they are suffering the consequence of their 
wickedness ; but theirs is not genuine repentance, 
because they do not turn from their wicked courses. 
No illustration of this subject can compare with that 
of the prodigal son, already referred to. He was 
convicted when he is represented as coming to him- 
self, but exhibited the feelings of a true penitent, 
when he resolved to go home, or abandon his wicked 
life, and with confession of his fault, to say. Father, 
I have sinned against heaven and before thee.* 

Penitence, then, is sorrow for sin, not merely 
because of its consequence, but because it is de- 
testable in its nature, as opposed to God, to holi- 
ness, and to happiness — and the evidence of this 
state of feeling is its abandonment. That this im- 
portant point may be placed distinctly before the 
mind, let us recur to the case of the convict, and 
suppose him to petition the governor for pardon, 
but to the petition he affixes an appendant, sta- 
ting his determination to take signal vengeance 
upon all who were instrumental in his conviction. 
Would any friend of society subscribe such a peti- 
tion as this? Every one is sufficiently acquainted 

* Luke XV, 18. 



REPENTANCE UNTO LIFE. 89 

with the claims of public justice, to know that such a 
man is not a proper subject of executive clemency. 
Before he is entitled to be heard with favor, he must 
exhibit such detestation of his crime, that the law 
and its executors will be respected, even while they 
punish him, and give such evidence of penitence, as 
to warrant at least the presumption, that in his sub- 
sequent life he will sustain both the law and its 
officers. Mankind of course may be deceived, and 
by mistaking for true penitence that which is art- 
fully assumed, the ends of justice may be defeated. 
But he who searches the heart,* will not pardon, 
until he beholds a degree of penitence sufficient to 
lead the transgressor unconditionally to renounce 
sin. 

Inattention to this evident truth, has produced 
many fatal mistakes. It frequently happens that the 
sinner is not willing, fully, immediately, uncondi- 
tionally, and openly, to renounce sin, until he can 
obtain some assurance that he is actually forgiven; 
when, from the nature of the case, he cannot be 
pardoned until this indispensable pre-requisite is 
performed on his part. How absurd to expect that 
God will affiDrd the soul evidence of the forgiveness 
of its sins, when they are not forgiven, and will not 
be remitted, until fully and unconditionally re- 
nounced. Must not the rebel ground the weapons 
of his warfare, and submit unconditionally, before 

* Jer. xvii, 10. 



90 REPENTANCE UNTO LIFE. 

his sovereign can hear his plea? But the sinner at- 
tempts to make conditions with God, who has de- 
clared that he will make no conditions with rebels, 
and pardons only upon an unqualified surrender of 
themselves into his hands. If he were to pursue a 
different course, and pardon the sinner before he has 
thus surrendered himself, he would violate all our 
notions of justice, and bring his own authority into 
contempt, instead of sustaining the dignity of his 
character as sovereign of the universe. 

The seeker after religion must pursue a course 
similar to that of Csesar, when he invaded Great 
Britain, and ordered all his transports to be drawn 
upon the strand and burned in the sight of his army. 
By cutting off all hope of retreat, he signified that 
the only alternative before them was victory or 
death. So the repenting sinner should cut off his 
retreat to sin, by some decisive act of his own, and 
girding on the gospel armor, he should evince his 
determination to overcome every obstacle. Though 
the pride of his nature may array itself against this 
course, and satan may, and doubtless will, suggest 
the probability of his failure ; yet if he have strength 
to take this first step, he has overcome the greatest 
difficulty in his way, and the grace of God will be 
suflicient for him* to accomplish the rest. 

It is to be feared, that many souls have been lost 

* 2 Cor. xii, 9. 



REPENTANCE UNTO LIFE. 91 

by resting upon good resolutions merely, without 
carrying them into effect. When the conscience is 
aroused, it cannot be quieted with any thing less 
than a resolution of this kind, accordingly a com- 
promise is made, by a promise that at some future 
day the subject of religion shall be attended to. 
But the convenient season* never arrives, and the 
consequence is, that at the threshold of eternity the 
soul is filled with the agonizing reflection that the 
precious season for repentance is passed forever. 

Suppose that Csesar had merely resolved to con- 
quer Britain, without having acted energetically in 
carrying his resolution into effect, what practical 
advantage would he have gained by this? And 
suppose that the sinner resolves to become a saint, 
but contiaues in the practice of sin, and remains in 
the ranks of God's enemies, what will his good reso- 
lution avail him in the end 1 The reason why so 
many stop in their heavenward course, and ever 
after remain fixed in an immovable position, is be- 
cause they act so differently in religious matters 
from what they do in those of a secular nature. 
They promise themselves much; but do nothing. 
They desire to be kept from sin, and pray earnestly 
to that effect; but are very careful to do nothing that 
shall hedge up their retreat. They wish to serve 
God; but at the same time will not do any thing 

* Acts xxiv, 25. 



92 REPENTANCE UNTO LIFE. 

that shall uiipair their standing as servants of the 
devil. They make a few feeble attempts to enter 
into the consecrated way; but at the same time 
leave the path open, that they may return at any 
moment to their former course of life. This is the 
practical inference from the conduct of all those 
who attempt to obtain religion secretly. There are 
many, who entertain the opinion that they can pur- 
sue this course with God — obtain the brightest evi- 
dence of his love — when their conduct indicates 
that there is no true penitence in the heart, and no 
conversion from sin to holiness — only a rash ex- 
periment with God — a weak and puerile attempt to 
impose upon him by pretended penitence, while the 
soul is secretly cherishing all its love for sin, and 
has never determined to abandon it. The true pen- 
itent cares not who knows his feelings. His reso- 
lution to renounce sin is fully taken, and he deter- 
mines to forsake it to the extent of his ability, even 
though he should never obtain evidence of pardon. 
If he must perish, he is resolved to perish at the 
footstool of sovereign mercy. 

Another characteristic of true penitence is restitu- 
tion. Suppose an individual to have robbed his 
neighbor of a large sum of money, and though upon 
conviction he exhibits great apparent contrition, yet 
he steadily refuses to restore what he has taken, or 
to discover where it is secreted. What opinion 



REPENTANCE UNTO LIFE. 93 

would be entertained of this repentance? These 
things are so plain when applied to the intercourse 
of man with his fellow man, that a question of this 
kind seems childish; but it involves a principle 
which is the source of almost insurmountable diffi- 
culties, when applied to our relations with God. He 
has demanded restitution of the sinner, as an evi- 
dence of sincerity, not in silver and gold, it is true, 
but in those things of which he has been robbed. 
The transgressor has broken God's law — his influ- 
ence and example have been against the cause of 
God ; and the only restitution for this injury which 
he can make, is to give his testimony in favor of 
the justice of that law which he has broken, and 
exert what influence he may possess, in behalf of 
the cause of truth and righteousness. Alas! how 
many millions have stumbled over this cross, and 
gon€ down to hell unpardoned, rather than humble 
themselves before the world. They will pray to 
God in secret with so much apparent sincerity, that 
if he were not omniscient, they would deceive even 
him. But when this test of their sincerity is applied, 
they flinch like a man in' the hands of a surgeon, 
when he probes an ill-conditioned ulcer. 

As these separate features of true repentance are 
presented to the mind with more distinctness by 
illustration, let us suppose the case of a rebel against 
the authority of his lawful sovereign, who, upon dis- 



94 REPENTANCE UNTO LIFE. 

covering that he is unequal to this contest, goes to 
him with expressions of penitence upon his lips, and 
craves his forgiveness. As a preliminary to his 
restoration to the favor of his prince, he is required 
to disband his troops, and make a public acknow- 
ledgment of the wrong he has done to the govern- 
ment, in disturbing its peace and inciting others to 
deeds of violence. "Ah!" says xhQ penitent man, 
" you have mistaken my views upon this subject. I 
perceive that you are the stronger party, and that I 
am liable to suffer for my disorderly conduct; but 
I beg you to consider how humiliating it will be for 
me to declare to the world that I have acted wrong, 
and how it will expose me to the ridicule and con- 
tempt of those whom I have misled? I desire to 
submit to you in secret, but openly 1 must still rank 
with those who are breaking your laws and denying 
your authority." What would be the reply of any 
sovereign, worthy to exercise authority? Would 
he not say to him, that the world knows that you 
have rebelled against me, and attempted the over- 
throw of my government; now they must also be 
acquainted with your unconditional surrender, or 
my. authority is at an end. The moral effect of this 
is necessary to the peace of my kingdom, and it is 
essential to me as an evidence of your sincerity. 
The unwillingness you manifest to comply with this 
preliminary condition, satisfies me that you fear my 



REPENTANCE UNTO LIFE. 95 

power more than you love my government. Is not 
the sovereign right? And why is it not equally 
right for God to require something of the rebel who 
has sinned against him, that shall have an influence 
in neutralizing the effect of his wicked conduct and 
examj^G? 

From these familiar illustrations, it is apparent, 
that God acts upon the same general principles as 
those which govern our intercourse with each other. 
When they are so plain in their application to hu- 
man government, how blind must be that mind, 
which cannot perceive their reasonableness in the 
divine administration. Surely, we should concede 
to the Ruler of the universe, as much wisdom as is 
requisite for man to sustain the government of a 
petty kingdom. 

It may be perceived, also, that the way of salva- 
tion is not a blind and mysterious path; on the con- 
trary, it is so plain that the wayfaring man, though 
u fool, need not err therein.* An individual has 
only to adopt those general principles of justice, 
which his own judgment approves, and he will act 
upon the very principles which are approved by his 
Maker. 

If this subject has been correctly represented, it 
follows that true penitence, or repentance unto life, 
as it is called,! embraces three distinct features — ■ 

* Is. XXXV, 8, t Acts xi, 18 ; 2 Cor. vii, 10. 



96 REPENTANCE UNTO LIFE. 

sorrow for sin, conversion, or turning from sin, and 
restitution in the only possible way. It is true that 
the portion of existence which has been passed in 
rebellion against God, cannot be recalled, and the 
injury repaired; therefore, in view of this fact, the 
penitent resolves that the remainder of hi* days, 
whether they be many or few, shall be spent in the 
service of his Redeemer. These features of true 
repentance, distinguish it from remorse on the one 
hand, and on the other, from those spasmodic 
twinges of conscience which sometimes exist, where 
there has been no true conviction. 

It must be apparent to every mind, that God can- 
not pardon sin and receive the sinner into favor, 
unless he first experiences this exercise of heart; 
for every attribute of the divine nature is arrayed 
against an unconditional pardon. Universal be- 
nevolence demands that such conditions should be 
annexed to the salvation of the soul, and even 
Mercy cannot save without them; because they are 
a first and necessary step to the attainment of holi- 
ness and its consequent happiness. Holiness must 
become infinitely desirable before it can be obtained, 
and sin as its opponent, must become equally detes- 
table. Repentance is too often regarded as an emo- 
tion, instead of a principle, which remains in some 
of its features, through eternity. If the feeling of 
condemnation which characterizes its first exercise, 



REPENTANCE UNTO LIFE. 97 

passes away, the desire for holiness and detestation 
of sin which it begets, will remain forever. Many 
of those who have had abundant means of obtaining 
religious knowledge, are pleasing themselves with 
the delusion, that it is a sufficient repentance to cry, 
** God be merciful unto me, a sinner," at the hour 
of death, and imagine that because God is declared 
to be merciful, he will save them at last. But such 
a God as that, is not the Being who swept the earth 
by flood, and wiped out the pollutions of Sodom by 
iire, or opened its horrible jaws to crush a rebellious 
troop; but the creature of imagination. Doubtless, 
there were prolonged and dreadful shrieks and cries 
for mercy, when the heavens poured out their fury 
upon these; but it was too late, their day of mercy 
had passed, and God in righteous indignation, was 
about to take his sword of vengeance into his own 
hand.* 

There is another fatal mistake which demands a 
passing notice here. It has been already stated that 
''there are no limits to the mercy of God, and no 
obstacles in the way of salvation, save those which 
exist in the wicked and unbelieving heart; and the 
conditions only such as the nature of the case de- 
mands." t Repentance is one of those conditions. 
By making an atonement for sin, Christ has not al- 
tered or subverted any of those eternal principles of 
justice, which sustain the divine government.:!: Hiigi 

* Deut. xxxii, 41. t See page 75. | See pages 58 and 59. 
7 



98 REPENTANCE UNTO LIFE. 

mediatorial work has only rendered it possible for 
God to pardon the repenting and believing. This 
satisfaction made to public justice, enables him to 
pardon those who place themselves in a condition 
where pardon ©an be safely granted; and the whole 
system stands the same, as when first declared amid 
the awful sublimities of Sinai. None of the attri- 
butes of the divine nature have changed, since he 
cast out the rebel angels, or drove forth the first 
human transgressors from his presence. The same 
cherubim, with the flaming sword, guards the en- 
trance of paradise from all that is unholy or impure, 
and the same fearful sentence rests upon the trans- 
gressor. 

Does it follow, because public justice is satisfied, 
so that mercy may be extended to the penitent, that 
nothing can be required of individuals as the terms 
of their pardon? Can they go on in rebellion, set- 
ting at defiance the authority of God, and is he 
bound to pardon them, whether they seek his for- 
giveness or not? Has this scheme so tied up the 
hands of Omnipotence, that his creatures may come, 
even to his judgment seat, and deride his power 
with impunity? It seems as though the angels, in- 
stead of rejoicing, w^ould have remonstrated against 
such a scheme, as subversive of all law, and anni- 
hilating forever those barriers which interpose be- 
tween them and the malignity of hell. 

A correct understanding af this importaot subject, 



REPENTANCE UNTO LIFE. 99 

will show US a God willing to forgfve iniquity, trans- 
gression and sin, when sought with penitence; but 
at the same time, one who will not clear the guilty.* 
It will also teach us, that men are as deeply inter- 
ested as angels in maintaining these principles, not 
merely because they require what is due to God, 
but because if they were abandoned, he could not 
afford protection and eternal felicity to a single soul. 
For these reasons, repentance occupies a promi- 
nent place among those exercises of heart which 
characterize regeneration, and has ever been insisted 
upon as an indispensable condition of salvation.! 

* Ex. xxxiv, 6,7. t Mat. iii, 2 ; Luke xiii, 3— xxiv, 47 ; Acts 
ii, 38— iii, 19~xx, 21. 



CHAPTER X. 



FAITH IN A MEDIATOR. 



There can be no subject of deeper interest to the 
human heart, than an ivestigation mto the nature of 
that faith, which is the ground of justification : for 
the reason, that it is made an indispensable condition 
of salvation, and because its presence fills the soul 
with holy joy, and imparts to the character the pe- 
culiar features of piety. The term faith has been 
used in such a variety of connexions, that the ideas 
of many people are extremely vague upon this sub- 
ject; but a little attention will show that the nature 
of faith is always the same, differing only in degree, 
or in its object. Faith, in its literal signification, 
*'is the assent of the mind to the truth of what is 
declared by another, resting on his authorship and 
veracity." This kind of faith embraces every thing 
that is not a matter of experience and personal ob- 
servation. It relates to all historical truths, and to 
all philosophical theories. 

Religious faith is the same kind of belief in the 
history and doctrines of Revelation; the nature of 
the exercise is the same, but restricted to a particu- 



FAITH IN A MEDIATOR. 101 

lar class of truths. A large majority of those who 
are educated under the influence of Christianity, 
possess some degree of this faith; but it is not de- 
finite enough in its object or sufficiently intense in 
degree to influence the conduct. 

There is still another kind of faith, called "justi- 
fying or saving faith," which is the subject of par- 
ticular examination in the present chapter. 

Perhaps the difference between these varieties 
can be presented in the clearest manner by a simple 
illustration. 

The rays of light that penetrate a window, il- 
luminate sufficiently to enable us to perceive the 
forms and relations of different objects, but they are 
too much diffused to produce any effect upon our 
sensations. But suppose that a few of these are 
collected by a proper instrument, and concentrated 
at a single point — though no new quality is im- 
parted to the light — yet the difference in the effect 
is wonderful. 

This illustrates the difference between saving 
faith and that indefinite and general belief which, 
though it embraces an assent of the understanding 
to the great doctrines of the Bible, exerts no sensible 
influence upon the heart. Saving faith is produced 
by the concentrated rays of truth directed upon one 
point, until it burns upon the conscience and kin- 
dles into life those holy emotions which character- 
ize the true believer. It is faith intense in degree, 



102 FAITH IN A MEDIATOR. 

and directed towards Christ as its object, "believing 
him and resting upon him alone for salvation." 

This justifying faith is a subject which cannot be 
illustrated perfectly, by any analogies drawn from 
civil administrations, because there is nothing analo- 
gous to it in the universe. 

It is an exercise sui generis, a feature in that 
scheme which stands sublimely alone, unrivalled 
and unimitated, by any thing in the government of 
man. When, therefore, we attempt to exhibit the 
true relation of Christ as mediator between God and 
man, that we may show how faith in him secures 
the benefits of this mediation, there is danger of 
representing the two persons of the Trinity as pos- 
sessed of different attributes; thus presenting one 
or the other in a false character. When we view 
the Son as filled with compassion for our race, we 
should remember that God so loved the world, that 
he gave his only begotten Son, that whosoever be- 
lieveth in him should not perish, but have eternal 
.life.* 

If this fact be retained in the mind, we may rep- 
resent the nature of faith in a mediator by illustra- 
tion. The office of mediator implies the existence 
of two parties, the offended and the offender. It also 
implies a mutual friend, seeking the good of both, 
and, from this relation to them, adapted to nego- 
tiate between the two. Where the parties are widely 

* John iii, 16. 



FAITH IN A MEDIATOR. 103 

separated, as in the case of God and man, he must 
partake of the nature of both. A human nature is 
necessary to adapt him to the wants and capacity of 
man, and a divine nature to enable him to under- 
stand the ends of God's government, and sustain 
his authority. Therefore, it is said, there is one God 
and one mediator between God and man ; the man 
Christ Jesus,* or *'God manifest in the flesh." 
This is the relation of Christ to the human family 
as a mediator; seeking on the one hand to sustain 
the dignity of God, and on the other, to save rebel- 
lious man. Referring to the manner in which he 
now fills the mediatorial office, he is also styled our 
advocate t and intercessor.:]: 

In consequence of this undertaking on the part 
of Christ, the uttermost parts of the earth were 
given to him for a possession, || or in other words, 
God committed the race of mankind into his hands, 
and clothed him with authority 5 to pardon or con- 
demn. Being invested with this power, the Son of 
God offers free salvation to all who repent of sin, 
and receive him as their advocate and mediator. 
Now, saving faith implies a belief that all obstacles 
in the way of a free pardon are removed by the sac- 
rifice of Christ, so that he is both able and icilling 
to save unto the uttermost all that come unto God 
by Him .11 It is not merely an intellectual assent 

*lTim. ii, 5. tlJohnii, 1, t Heb. vii, 25. || Ps. ii, 8. 
<^ John V, 27 ; 1 Pet. iii, 22. HHeb. vii, 25. 



104 FAITH IN A MEDIATOR. 

to the fact, that he has made an atonement for sin, 
but it is a state of heart, where, from a consciousness 
of penitence, the soul is able to believe that its own 
sins are remitted, by the sacrifice, and receives 
Christ as its mediator, feeling that all is safe. 

To exhibit more clearly the nature and necessity 
of this exercise, let us suppose that a sovereign 
commissions his son and heir apparent, to negotiate 
with a rebellious province in his kingdom, and in the 
written instrument, which he is directed to pub- 
lish, declares his determination to forgive those 
whom the son recommends to mercy, and to pun- 
ish the rest with death. The son, clothed with this 
power, appears among the rebels, and promises to 
commend to the favor of the king, all who imme- 
diately throw down their weapons and seek his in- 
tercession. Now we will suppose a variety of char- 
acters to be embraced in the ranks of this rebel 
host. One class are tired of the unequal contest, 
and the disorders which their conduct has produced. 
They hear the proclamation with joy, confess their 
sins, and have their names enrolled in the book of 
life. These are such as are saved by faith in the 
mediator. 

But there is another class who reject his offers, 
for a variety of reasons. One is skeptical in his 
mind, and doubts his authority to treat with them. 
Another believes that his professions are insincere, 
designed only to disarm his enemies, that he may 



FAITH IN A MEDIATOR. 105 

get them into his power. A third justifies the course 
he has pursued ; therefore needs no interference in 
his behalf. He is willing to abide the decisions of 
law in his case, and will not accept a pardon on such 
humiliating terms. And a fourth, though desiring 
much to obtain forgiveness, and driven almost to 
despair by the danger of his situation, is afraid to 
approach the mediator, because he has been so great 
a sinner. For these reasons, they all neglect the 
opportunity for reconciliation, until the day of pro- 
bation is over, when those whose names are enrolled 
in the book of life are restored to the favor and 
confidence of the sovereign, and the rest given into 
the hands of the executioner. 

If this illustration presents any analogy to the 
mediation of Christ, we perceive how it is, that the 
faith of an individual will necessarily so influence 
his conduct, as to lead to a compliance with the 
terms of pardon. It is faith in the penitent rebel 
which leads him to apply immediately, and this is 
the moving cause or the instrument of salvation — 
thus it becomes "saving faith." So on the other 
hand, it is destitution of faith which causes the ne- 
glect of those who refuse to go to the Mediator, and 
consequently are left to suffer the consequence of 
their crime. It is an exercise of the same nature, 
which, by leading the sinner to Christ, secures the 
salvation of the soul; and the lack of it, which 
leaves him to the condemnation of the law. 



106 FAITH IN A MEDIATOR. 

This illustration also enables us to perceive the 
ground of the believer's justification, which may 
be briefly stated, thus: God has promised to pardon 
and save all whom the Son commends to his mercy. 
The Son has promised to redeem and save those 
who with penitence and confession of sin, receive 
him as their mediator. The ground of the sinner's 
justification, is this compact between the two persons 
of the Godhead; the conditions are penitence and 
faith. We may thus perceive why justification is 
said not to have its foundation in any righteousness 
of the creature ; but in this compact with Christ, 
that by two immutable things, * * * we may have a 
strong consolation who have fled to him for refuge.'^ 

It is evident, from what has already been stated, 
that no degree of righteousness, or obedience, can 
atone for past delinquencies ; therefore, by the sacri- 
fice and mediation of Christ, the sinner is restored 
to the favor of God, and justified freely by his grace, 
through the redemption there is in Christ,t by whose 
continued intercession he will be kept, by the power 
of God, through faith unto salvation.:]: 

From this illustration, it may be perceived that 
the exercise of faith leads the soul to seek salvation 
with all its energies. A sick man will not journey 
hundreds of miles to try the efficacy of a medicinal 
spring, unless he has faith enough in its virtues to 
induce the experiment. Until the faith of Naaman 

* Heb. vi, 18. t Rom. iii, 24. X 1 Pet. i, 5. 



FAITH IN A MEDIATOR. 107 

was excited to the requisite point, he would not com- 
ply with the directions of the prophet. If he had 
remained fahhless, Jordan's stream would have 
flowed on in its gentle course, but he would have 
died a miserable leper.* If Bartimeas had not pos- 
sessed faith in the ability and disposition of Christ 
to heal him, and in the exercise of that faith, cried, 
with intense desire, Thou Son of David, have mercy 
on me,t the Savior would have passed by — resto- 
ration would have been within his reach, but the 
long night of darkness would have continued, and 
the cheering light of the sun never broken in glory 
upon his vision. So, if the polluted and blinded 
sinner does not possess sufficient faith to try the 
remedy which God has provided, the kingdom of 
God will have come very nigh to his soul,± but he 
will never feel the joy of pardoned sin. 

The condition of mankind is, in some respects, 
like that of Esther, when she rushed into the pres- 
ence of the king, and by this act saved her nation; 
only with this striking difference : she jeopardized 
her own life, — for it was death by the laws of Persia 
to come into the presence of the king unbidden, — 
while the sinner is invited and entreated to come to 
Christ. The process of reasoning which deter- 
mined her conduct, was extremely simple. || If she 
remained quiet, death was certain. This, then, was 
her only liojpe. 

* 2 Kings V. t Mark x, 47. t Luke x, 11 . l| Esther v . 



108 FAITH IN A MEDIATOR. 

When the sinner, despairing of salvation in any 
other way, deliberately takes a position at the foot 
of the cross, feeling — as Job expresses himself — 
Though he slay me yet will I trust in him;* and 
has fully determined to live and die in the service of 
Christ, he is very near the kingdom of heaven . And 
when he believes that the promises of the gospel 
are directed to him jjei'sonalJy, as much as though 
there were not another individual in the world, his 
soul has found a safe resting place, and has entered 
upon that new and living way consecrated by Christ. 

If the mind has been powerfully convicted of sin, 
it will sometimes feel immediately the peace of God, 
which passeth all understanding. Self-condemna- 
tion is gone, and the '*Sun of Righteousness" rises 
upon the darkened spirit with transcendent glory. 
He then appreciates the beautiful sentiment ex- 
pressed by the sacred poet — 

"When God revealed his gracions name, 

And changed my mournful state, 
My rapture seemed a pleasing dream, 
The change appeared so great." 

But whether this evidence be immediately ob- 
tained or not, it will soon be discovered in the per- 
formance of christian duty. Those pursuits which 
were once disgusting to the mind, and that society 
which was once irksome, will be the source of its 
chief happiness. 

* Job xiii, 15. 



FAITH IN A MEDIATOR. 109 

All children born into the natural world are not 
equally robust; but some need careful nursing be- 
fore they give signs of life ; and are nourished into 
the vigor and bloom of health. So it is of those 
who are born of the Spirit. Instead, therefore, of 
looking for more light, or waiting for light to come 
to the soul, it should go on to those regions where 
light is to be found, by entering immediately upon 
the discharge of christian duty. Here is a point 
where many stop — a kind of half-way house, where 
the pilgrim tarries too long. The evidence of re- 
generation is generally obtained in the discharge of 
some religious duty, and is found in the satisfaction 
which the soul feels in its performance. 

Whenever there is a conscious neglect of any 
duty, whether it be family or social prayer, the soul 
cannot feel the peace of God which passeth all un- 
derstanding,* because there is still a warfare with- 
in — a contest betv/een inclination and duty — which 
iills it with doubt and distraction. But when every 
sin is abandoned, and the cross taken up, there is 
a heavenly peace stealing over the spirit, allaying 
this tumult. It is like the feelings which a child ex- 
periences when, after a long and painful contest, he 
submits, and is reinstated in the affections of the 
parent. Sometimes it may fill the soul with joy 
amounting almost to transports, but generally it is 

*Philip. iv, 7. 



110 FAITH IN A MEDIATOR. 

peace, — The peace which God giveth, such as the 
world cannot give or take away.* There is fre- 
quently a disinclination at this point to follow the 
direction of those who, from long experience of 
the pleasures and trials of christian life, are quali- 
fied to direct the course of the inquirer or the young 
convert ; and by pursuing their own way they soon 
get into difficulty. There is no stopping place in 
the christian course ; the farther the soul advances, 
the brighter and plainer will his path appear. If 
like Paul, he forgets the things that are behindhand 
reaches to those that are before,! God will soon 
breathe upon him the spirit of adoption, so that with 
filial confidence, he may look up to him and cry 
Abba, Father.ij: 

These exercises of heart, which accompany re- 
generation, and which are made the conditions of 
salvation, do not leave it so soon as the work is 
completed, but they become abiding principles in 
the soul. They are not like meteoric flashes, radi- 
ating across it for a moment, and then leaving the 
soul in darkness more intense ; but they are such 
as become a matter of daily experience, at times 
filling it whh joy and peace in believing, jl 

The time necessarily occupied in passing through 
these separate exercises, need not be so long as it 

* John xiv, 27. t Philipp. iii, 13 % Rom. viii, 15, || Rom. 
XV, 13. 



FAITH IN A MEDIATOR. Ill 

has taken to describe them. Conviction, repentance, 
faith and joy, may come over the soul like succes- 
sive flashes of lightning along the summer horizon. 
But sometimes it labors long under conviction, be- 
cause it is clinging to some cherished sin. Some- 
times it refuses to take up a particular cross, and 
like Banyan's Pilgrim, zt'iZZ wade through the slough 
of Despond, and tremble under the heavings and 
earthquakes of Sinai, before it seeks the Consecra- 
ted Way. So long as there is a point at issue be- 
tween God and the sinner, the soul will remain in 
darkness. If every duty were practiced as soon as 
discovered, the way would be clear in relation to 
the next; thus one obstacle after another would be 
removed, until the last difficulty were encountered, 
and the last foe vanquished. If a man upon a jour- 
ney were to sit himself down at the foot of a beetling 
mountain, and survey the precipices and hanging 
rocks, that rise in gradation above him, he might 
conclude the ascent to be impracticable, and aban- 
don it. But perhaps another, of a more persever- 
ing spirit, would follow the mountain path, as it 
winds its way between the rocks, and upon the sides 
of precipices, at each turn discovering his path 
clear to the next, until with every obstacle sur- 
mounted, he could look back over his course with 
satisfaction, and gaze upon the prospect offered to 
his view with delight. 



112 tAITH IN A MEDIATOR. 

We have now traveled along this consecrated 
way, until we have arrived at an interesting point. 
I hope, therefore, that the reader will pardon the 
familiarity, if I attempt, in this connexion, to hold 
a short communion with him; and in view of the 
sublime and important truth presented to the mind, 
urge the duty of giving it an immediate attention. 

If these exercises of heart have been correctly 
represented, it is plain that religion demands nothing 
unreasonable. These are all the rational exercises 
of an intelligent mind, and practical truths are not 
involved, (as some suppose,) in impenetrable mys- 
tery. 

From the nature of the case, there are some things 
in the attributes and government of God, which 
transcend all finite comprehension. These are re- 
vealed, not to create difficulties in the mind, but to 
show that God is worthy our confidence, because he 
is so great. 

We are frequently as unreasonable as a child 
would be, who should commence the science of 
numbers in geometry; then, because he could not 
surmount the difficulties which it presented, aban- 
don the science. In all kinds of education we 
should begin at the simplest truths, and when these 
have been mastered, go on to those that are more 
difficult. In religious matters, we should repent of 
sin, seek for salvation, and oiey God, rather than 



FAITH IN A MEDIATOE. 113 

distress ourselves about those things which, from 
their nature, are beyond our comprehension. 

"It is said of Paley, that he was while at col- 
lege, an idle spendthrift, until one morning a rich 
and dissipated fellow-student came into his room 
with this singular reproof. He says, Paley, I have 
been thinking what a fool you make of yourself. 
I have the means of dissipation, and can afford to be 
idle. You are poor and cannot afford it. 1 should 
make nothing if I were to apply myself; you are 
capable of rising to eminence ; and pressed with 
this truth, I have come solemnly to admonish you." 
Struck with the force of this reasoning, Paley imme- 
diately abandoned his dissolute life, and afterwards 
became an eminent teacher of religion. Now, 
when you are told that you cannot afford to waste 
the short season of probation in sin, why cannot 
you resolve immediately to abandon it 1 The forma- 
tion of such a resolution is not regeneration, but it 
is the first, and an indispensable step toward it. Un- 
til this purpose is formed, neither prayers or inqui- 
ries will avail. This is a work which rests entire- 
ly with yourself, as much as a resolution to take a 
journey to some distant place. Your own energies 
must be put forth in an effort to obtain salvation, be- 
fore God will stretch out his hand to save you. 
You surely cannot complain that He is unreasona- 
ble in what he demands, or that the way of salva- 
tion is not as easy as it could be made, consistent 



114 FAITH IN A MEDIATOR. 

with the end designed — the glory of God and the 
happiness of his creatures. It requires no self-tor- 
ture, either mental or physical, no price as a ran- 
som, no blood of bulls and of goats offered by a 
mediating priest. It is only to accept the proffered 
mediation of Christ, who has offered himself as a 
ransom for your sins, and for the sins of all who 
will believe on him. This is the Father's will, that 
every one that believeth on the Son may have life, 
* * * and I will raise him up at the last day.* 
"What can be more honorable to God, and more 
merciful to the offender, than this? 

There is danger in lingering too long on the way 
to the cross. The Philippian jailor was brought from 
the darkness of heathenism, and introduced into 
the fold of Christ in a single night. The Eunuch 
obeyed the instruction of Philip immediately, and 
went on his way rejoicing. Many of the early dis- 
ciples never heard but one gospel sermon, yet hun- 
dreds and thousands of them believed. 

How transient these separate exercises must have 
been, and how suddenly faith succeeded to convic- 
tion! Why then this need of lingering for months 
and years as many do, (and as you perhaps are do- 
ing) on the way to Christ? You live under the same 
dispensation, you have the same law, the same gos- 
pel, the same consecrated way, the same Word and 

* John vi, 40. 



FAITH IN A MEDIATOR. 115- 

Spirit, why cannot you go to Christ now, as well as 
to spend a life in seeking the way? 

If you have possessed sufficient interest in the 
subject of this treatise to peruse it thus far, it cannot 
be assuming too much, to suppose that you are 
seeking with some anxiety the way of salvation. 
Perhaps this desire has been felt while engaged in 
the business of life, or while mingling in its gaieties, 
or in the silence of midnight, when all other influ- 
ences are withdrawn, and the soul left to commune 
whh itself, and to meditate upon its immortality. 
God may have sent the "still small voice" as a 
word of exhortation, warning, or persuasion, like 
some guardian angel, to attend your wayward foot- 
steps and lead you to himself. This influence, 
however gentle its operation, is from God. Be care- 
ful then, how you resist it, for in doing this you are 
resisting God. Follow its leadings, and it will con- 
duct you to Calvary, up the consecrated way to 
heaven and happiness. 



CHAPTER XL 

REGENERATION. 

If a man of refinement and virtue were compelled 
to reside and fellowship with a society of oullawsy 
vulgar in their habits and wicked in their life; or a 
lady of great delicacy and sensitiveness, were rer 
quired to associate with the abandoned of her own 
sex, it is evident that such society would be the 
source of exquisite torture. And if we reverse 
the supposition, and imagine one of these outcasts 
10 be placed under the restraints of virtuous and re- 
ligious society, we may readily conceive that these 
restraints would soon become inexpressibly irksome. 
This state of feeling would originate in the incom- 
patibility of the tastes and habits of one, with those 
of the other; for it is evident that two beings so 
dissimilar in nature could feel no pleasure in each 
others society. 

Now, Heaven is represented as a place where 
God, and an innumerable company of holy beings 
dwell together in perfect love. One spirit and one 
desire influences every soul. It is therefore evi- 
dent that before any other soul is admitted into that 



REGENERATION. 117 

society, it must become like them in character and 
taste, or discord would immediately spread itself 
through the ranks of the redeemed. If there were 
no cherubim to guard the gate of the heavenly Par- 
adise from all that is unholy or impure, when the 
nature of its joys was understood, it would be the 
last place that the unregenerate heart would seek to 
enter. There is a natural obstacle in the way of 
the enjoyment of heaven, which must be removed, 
or the soul will sink eternally into deeper depths of 
sin and suffer its attendant misery* A taste for that 
kind of happiness and a love for those pursuits 
which characterize the heavenly world, must be ac- 
quired before heaven can be a desirable habitation 
for the soul. 

God is represented as a being of spotless purity,, 
entertaining an utter abhorrence to sin. Man is 
corrupt in his desires, and wedded to sin in his life. 
This dissimilarity in their respective natures inca- 
pacitates him for happiness from that source from 
whence holy beings recive their felicity — the en- 
joyment of God, and delight in doing his will ; for 
this reason it is said that without holiness, no man 
shall see the Lord.* 

The human mind can conceive of no other final 
state, except a heaven of perfect love and concord, 
and a hell of hatred and confusion, without first de- 
throning God, and blotting out the hope of future 

*Heb. xii, 14. 



118 REGENERATION. 

blessedness from every heart. It is true, that in this 
world, we behold a commingling of virtue and vice, 
of sin and holiness; because it is a probationary 
state; therefore the rewards of virtue and punish- 
ment of vice are imperfectly exhibited. But per- 
fection in virtue and order are embraced in the very 
idea of happiness as the final reward of the virtuous; 
and this of course excludes all that is sinful and 
disorderly. Eegeneration is the renewing of the 
moral nature, and so changing the will and the affec- 
tions that these pursuits become congenial to the 
soul. 

When we see an individual whose habits and tastes 
have been the opposite to all that is virtuous, sudden- 
ly assuming the christian name and reflecting in 
his life the virtues and graces of the christian char- 
acter, or from a bloody persecutor, (as in the case 
of Paul,) suffering persecution himself, we are na- 
turally lead to inquire what has produced this won- 
derful revolution. Whether, like reformation in 
morals, or changes in political sentiments, it is ef- 
fected by reflection, or interest, and by a self-deter- 
mining power in the will, or whether it is by an ex- 
traneous agent. 

iMany theories have existed respecting the nature 
of this work; some of them fatal in their tendency 
to all practical godliness; but which it is unnecessa- 
ry to notice here. If, by examination of scripture 
we can determine what is there taught, it is of little 



REGENERATION . 1 ^ ^ 

consequence what speculative opinions may have 
been entertained, because the truth itself, will fur- 
nish the best refutation of error. 

It has been supposed by some that regeneration 
is a gradual change, effected in the moral charac- 
ter, solely by a continued and persevering effort on 
the part of the creature. But let us suppose that a 
man who was eagerly pressing his way down a cer- 
tain road, should in view of some unforseen danger 
immediately turn and run the other direction. It 
is evident, that in a case like this, there must be a 
point where this change of direction is commenced. 
So it is with the sinner, when from the pursuit of 
sin he turns to the pursuit of holiness. It is evi- 
dent, therefore that there must be a turning point, 
where he ceases to do evil and beg'ais to do well. 
This turning point is the moment of regeneration. 
It is a scripture truth, that the Holy Ghost dwells 
in the heart of the christian.* It follows then that 
there must be a time when he begins to make the 
soul a dwelling place. That moment is the mo- 
ment of regeneration. If regeneration consists in 
a right determination of the will and of the affec- 
tions, we must perceive that there is a point where 
the will is determined from sin to holiness, and the 
affections changed from self to God. Probably this 
mistake has resulted from the fact that evidence is 
not immediately obtained, and from the nature of 

* 1 Cor. xvi, 17— vi, 19. 



'^0 KEGENERATION. 

the case cannot be afforded until after the change 
is effected. This may be immediately consecutive 
to It, or delayed, according to the peculiar circum- 
stances of the case. But in no case can there be 
evidence of an event, until after that event has 
transpired. 

This evidence frequently comes to the soul like 
the dawning of the day; first a few pale and un- 
certain rays streak along the horizon, which gradu- 
ally deepen their tints, until the heavens become re- 
splendant with the golden beams of the rising sun 
The work of the Holy Spirit can only be discerned 
by Its fruits;* and when the creature finds new 
hopes, new desires, and new fears existing in his soul, 
he has the best possible evidence that old things 
have passed away, and all things have become new.t 
The work of regeneration is often confounded 
with that of sanciification, which is a gradual devel- 
opement of virtue in the heart, and an increase in 
the strength of every grace. But they are exer- 
cises distinct in their nature. One may be repre- 
sented as the implanting of the gems of virtue in 
the heart, and the other as their cultivation and per- 
fection. 

The condition of man in a state of nature, may 
be compared to that of a planet throwa from its 
proper orbit, when impelled by its own centrifugal 
force, it falls continually into deeper darkness, 
*Gal. V, 22. t2Cor. V, 17. 



REGENERATION. 121 

In order to restore the wandering star, some new 
impulse must be given to it. because its own gravity, 
or any law which governed its course previous to 
that catastrophe is incompetent to the end. So man, 
having broken away from God, is urged on by his 
unholy passions farther from the course of virtue, 
and can only be restored by the intervention of some 
power extraneous to himself. 

This is the work of the Holy Spirit, which must 
be recognized as the efficient cause of regeneration. 
That this is Bible doctrine is evident from such 
passages as the following: Paul says in his epistle 
to Titus that we are saved not by works of right- 
eousness which we have done, but by the washing of 
regeneration, and renewing of the Holy Ghost, 
which is shed on us abundantly through Jesus 
Christ.* 

The Savior, when instructing Nicodemus, says : 
Except a man be born of water and of the Spirit, he 
cannot enter into the kingdom of God.f 

And again, it is said, A new heart will I give you, 
and a new spirit will I put within you.ij: 

These, and numerous kindred passages, which 
cannot be quoted at length, teach us that this change 
is effected by a Divine agent. They represent it as 
a work in its magnitude and effects equal to a new 
creation, or a new birth. 

Titus iii, 5. t John iii, 5-9. X Ezek. xxxvi, 26— xi, 19 ; Ps. 
li, 10; Eph. iv,24. 



122 REGENERATION-. 

Other passages speak of it as imparting a new 
discernment to the understanding. But the natural 
man receiveth not the things of the Spirit of God, 
neither can he know them, for they are spiritually 
discerned.* 

And in another place it is said that the Lord 
opened the heart of Lydia, so that she attended to 
the things which were spoken of by Paul.f 

While the Bible is explicit in teaching that the 
Holy Ghost is the efficient cause of regeneration, it 
does not attempt to describe the mode of its opera- 
tion ; on the contrary, when the mind of Nicode- 
mus was filled with astonishment, and naturally desi- 
rous of understanding more upon the subject, he en- 
quired. How can these things be ? The Savior inti- 
mated that he was pressing his enquiries beyond the 
appropriate limits of human investigation, for his 
reply wa^, The wind bloweth where it listeth, thou 
hearest the sound thereof, but canst not tell whence 
it Cometh or whither it goeth. So is every one that 
is born of the Splrit.X That is, you have sufficient 
evidence of its agency and power by its effects^ but 
to understand hoio it operates in the human heart., is 
a subject beyond your comprehension. 

From this declaration, we presume that to deter- 
mine how the Spirit operates upon the human will, 
in such a manner as to produce a definite result, 
and at the same time infringe upon none of its pre- 

*■ 1 Cor. ii, 14. t Acts xvi, 14. \ John iii, 8, 



REGENERATION. 123 

rogatives; or what are the prescribed limits of each, 
is a point which it is impossible to settle. Says the 
learned Dr. Dwight, " So far as my acquaintance 
with the views, and reasoning of men extends, T 
entertain very faint hopes of seeing any good spring 
from speculations concerning tJie nature of causes, 
and the modes of their operation. The facts, that 
such and such causes exist, and that they operate 
to the production of such and such effects, we, in 
many instances, well understand. But the nature of 
the cause itself, and the nature of the manner of its 
efficiency are, in most instances too subtle, or too 
entirely hidden from our view, either to perceive at 
all, or to be so perceived as to become the materials 
of real and useful knowledge. Hence, probably, 
has been derived the fact that speculations on such 
subjects, though often satisfactory to the Philosopher 
himself, and to his immediate friends and followers, 
have rarely satisfied others, or procuced any lasting 
effect on mankind."* When one of the deepest 
thinkers who has ever written, has given such an 
opinion as this, it needs no apology for not introdu- 
cing a subject so metaphysical in its nature in a 
treatise like the present. 

It is the work of the Spirit, so to eifect the soul 
that those motives which were once powerless, shall 
exert a preponderating influence upon the mind ; 
making the creature willing in the day of his pow- 

* Dwight's Theology, sermon Ixxii. 



124 REGENERATION. 

er.* But when it is claimed that the Holy Ghost is 
the efficient cause of this change, is it necessary to 
determine, "whether it goes with the truth of God 
to the constituent elements of the mind, gaining for 
God the predominant motive in the will, thus lead- 
ing the sinner to do just what he ought to do him- 
self, and just what he has constituent powers of 
mind to do," or whether it operates in some other 
way? If wc determine the point, that whatever 
may be its mode, it operates in all cases in a way 
consistent with the freedom of the subject, it seems 
as though this is the place where our investigations 
should terminate. 

While it is the peculiar office of the Spirit to ope- 
rate thus upon the soul, it is the work of the crea- 
ture to cease his resistance, and yield to its gracious 
drawings — to bo active in turning from sin, and in 
using diligently all the means of grace. 

Immaterial things are governed by laws peculiar 
to their nature, which are as fixed and definite in 
their operation as material ; and whatever influence 
God may exert upon the human heart, it is evident 
that he cannot move a moral being by any other 
than by moral means. These, from their nature, 
are always consistent with moral freedom. When 
man influences the mind of his fellow man, he does 
it through the organs of sense, by the presentation 

* Ps. ex, X 



REGENERATION. 125 

of motive, and the subject is sensible of the nature 
and extent of the influence at the lime. But the 
Holy Spirit acts upon the soul without the interven- 
tion of these means; therefore, the nature and ex- 
tent of its influence cannot be known except by its 
effecis. It is as the still small voice moving upon 
the heart, and subduing it to God.* This is not an 
overpowering and irresistahle influence, as some 
have supposed, for the creature is conceded the 
fearful negative power of preventing the Spirit from 
regenerating the heart. But, as is said by the au- 
thor already quoted, it is an unresisted agency. t 

If, then, the human will cannot be determined ex- 
cept by moral influences, it is evident that these can 
never infringe upon any prerogatives of the soul. 
As an illustration of this, suppose that one mind so 
operates upon another, by the presentation of mo- 
tive, that an individual is induced to pursue a cer- 
tain course of conduct. In this case the influence 
which he has brought to bear upon his mind, has 
actually done all that any kind of moral influence 
can do, by producing a definite result. But will 
any claim that the freedom of the will is destroyed in 
such a case? Certainly not ; because it is a matter 
of consciousness that every man has power to yield 
to, or resist this kind of influence from any source. 
The plea that motives were irresistible, never jus- 

* 1 Kings xix, 12. t Dwight's Theology, sermon Jxxii. 



126 REGENERATION. 

tified a criminal before a civil tribunal; for in such 
cases, men act from an intuitive knowledge of what 
belongs to moral freedom, and not from their meta- 
physical speculations. But in the case supposed, 
a moral influence has done all that it can do in any 
case; because it has produced the definite effect. 
Then let us suppose that a moral influence of a 
shnilar kind, exerted by the Holy Spirit, induces 
the sinner to repent and turn to God; does this de- 
stroy his moral freedom? Are not the cases paral- 
lel? Both have produced the ^<?cf c^e5/^?iec^, and 
neither can do more. Thus, we perceive, that 
whatever difliculties may involve this subject in re- 
lation to the Spirit's agency, the same difficulties 
meet us in the other case in all their force. And 
there are but two ways of getting out of the dilemma 
here suggested : One is, to deny that man is a free 
agent, in any case; and the other to admit that he 
is free in all cases, and under all circumstances. 
For it will not do to admit his freedom w^hen influ- 
ences from one source are presented, and deny it 
when the same kind of influence is exerted from a 
diflTerent source, and in both cases producing the 
same result, in determining the will. As already 
stated, when men act upon the strength of their 
innate or intuitive perceptions, and not by a per- 
plexing course of reasoning, they invariably act 
right, and hold their fellow men responsible for 



REGENERATION. 127 

their conduct, no matter what influences from men 
or devils may have determined the mind. 

This illustration has been introduced merely to 
show that it is possible for a moral being to be influ- 
enced and determined by a kind of agency, per- 
fectly consistent with his freedom, and not to prove 
that it \s precisely the uiode in which the Holy Spirit 
operates; because, from the nature of the case, and 
from the declaration of the Savior to Nicodemus, 
we are led to believe that it is a question impossible 
to be determined by a process of reasoning. 

This doctrine is frequently objected to, because 
it is claimed, that if regeneration depends upon an 
agent extraneous to the soul, it removes all respon- 
sibility from the creature, and all guilt in remaining 
in an unregenerate state. This objection can be 
answered better by illustration than by direct argu- 
ment. 

Let us then suppose that wo are walking together 
in the fields, and we behold the husbandman busy 
in preparing the soil, and scattering the seed. Now, 
we know that he has no power to cause a single 
grain to germinate. But he goes on, as intent 
upon his labor as though the event depended en- 
tirely upon him, while he expects God to send the 
rain and the sunshine, and all those genial influences 
which are indispensable to success, and in the end 
reaps an abundant harvest. 



128 REGENERATION. 

But suppose that we meet with another of a dif- 
ferent character, who says that the elements of na- 
ture are not under his control. If he plows and 
sows, he has no assurance that God will send the 
early and latter rain. As all depends upon God at 
last, he will leave the whole matter in his hands, 
either to cause the grain to spring up spontaneously, 
or permit the soil to remain barren and unfruitful, 
according to his sovereign pleasure. 

Who does not know that with unerring certainty 
this man will beg in harvest, and have nothing?* 

The analogy between the kingdom of nature and 
the kingdom of grace is perfect, and though we 
cannot persuade men to risk their property upon a 
theory so absurd, there are thousands jeopardizing 
their souls upon this short-sighted and false system 
of reasoning, and the inference is that they think 
more of their property than they do of their souls. 

The same Almighty power that reproduces the 
grain, could do it without the assistance of man; but 
out of regard to the happiness of his creatures, he 
has made it dependent upon their personal exer- 
tions; and having adopted this general plan of ope- 
rations, he perceives no good reason for departing 
from it; therefore, if the agriculturist waits for God 
to work in a different manner, he will die of starva- 
tion. And in the other case, the same Almighty 

*Prov. XX, 4. 



REGENERATION. 129 

power that regenerates the heart, could do it without 
prayer and inquiry; but having for wise reasons 
adopted another plan, he would not be consistent 
with himself if he were to depart from it. There- 
fore, if the sinner waits for God to regenerate him 
without putting forth his own efforts, he will die 
unrenewed, and suffer the consequence of his folly 
in hell. God cannot work in the heart of the sinner 
without his concurrence, any more than he can in 
the field of the farmer; neither will he invade the 
prerogatives of the human will, and do those things 
for him which he has commanded him to do for 
himself: because it would be inconsistent with his 
plan of government, and the regard which he has 
for the rights of his creatures, for him to do so. It 
is this moral freedom that makes life a state of proba- 
tion, and that renders its responsibilities so solemn. 
And every act of the creature, in resisting those 
influences by which God seeks to bring him to him- 
self, reaches forward in its ultimate results to eter- 
nity, kindling within the soul the fire that is never 
quenched. 

A chief element of future misery, is the remem- 
brance, that once the soul possessed the power to 
choose life — once it had the strivings of the Holy 
Spirit in the heart — once it was surrounded by all 
that array of means and motives which God pre- 
sents — urged upon the attention by the eloquence 
of preaching — fastened upon the conscience by a 
9 



130 REGENERATION. 

divine energy; so that truth, conscience, and the 
Holy Ghost, were all despised, resisted and rejected. 
Wo be to the soul that is obliged to sustain such a 
load of guilt as this! It were better that it had 
never existed, or that this living death were ex- 
changed for annihilation. 

But these are the feelings with which the soul 
will review its probationary course, under the lash 
of an accusing conscience; and while they make 
the wretched outcast miserable, they will not for a 
moment impugn the justice of God in his punish- 
ment. 



CHAPTER XII. 

EFFECTS OF REGENERATION. 

The Eev. David Brainerd, in relating his own 
experience, at the time of his regeneration, says: 
" I used to pray and perform other duties with great 
earnestness, and hoped by diligence and watchful- 
ness soon to gain the point. Sometimes after en- 
largement in duty, and considerable affection, I 
hoped I had made a good step toward heaven, and 
imagined that God would hear such sincere cries, 
as I called them." But at length he adds: "I saw 
that these projects were vain, and that I could con- 
trive nothing for my own relief." In this way, he 
says, that he was effectually and experimentally 
taught that '' there could le no way preserved ivJiere- 
by a 7iatural man could of his own strength, obtain 
that which is supernatural I saw at once, that all 
my contrivances and projects to procure deliverance 
and salvation for myself, were utterly vain. I was 
brought quite to a stand, as finding myself utterly 
lost. I had the greatest certainty that my state was 
forever miserable, for all that I could do, and won- 
dered that I had never been sensible of it before. 



132 EFFECTS OF REGENERATION. 

* * * It was then, as I was walking in a dark 
thick grove, that unspeakable divine glory seemed 
to open to the view of my soul. It was a new, in- 
ward apprehension of God, such as I never had be- 
fore. I stood still and wondered and admired. My 
soul rejoiced with joy unspeakable to see such a 
God, and I was pleased that he should be God over 
all forever and ever. My soul was so captivated 
with his excellence, loveliness, greatness, and his 
other perfections, that I was even swallowed up in 
him. I felt myself in a new world. The way of 
salvation opened with such infinite wisdom, suitable- 
ness and excellence, that I wondered that I should 
ever think of any other way. I was amazed that I 
had not dropped my own contrivances and complied 
with this blessed, excellent way, before." 

This experience shows us more clearly than any 
description could, the nature of the change in the 
perceptions and affections, attendant upon regene- 
ration. 

When the soul is regenerated, or born again, by 
the Spirit, it is immediately justified in the sight of 
God, by the exercise of saving faith, and its per- 
sonal relations to his laws and government are 
changed. With this change in relation, there is a 
corresponding change in the feelings and sympa- 
thies of the heart arid in the perceptions of the mind. 
This may be illustrated by what we observe in 
society. As a matter of fact we know that our opin- 



EFFECTS OF REGENERATION. 133 

ions of ihe character and conduct of public men are 
powerfully affected by the sympathies of the heart. 
The wide differences of opinion which exist relative 
to these, do not result from a difference in the men- 
tal capacities of the two classes, or from a different 
evidence afforded to the mind, so much as from the 
state of the sympathies and affections of the heart, 
and the relations which we sustain to them respec- 
tively. Or we may find a more striking illustration 
in the case of one who, by violations of law, has 
exposed himself to its penalty. The man who suf- 
fers under the law, cannot be expected to regard it 
with the same feelings of admiration as the man 
who is protected by it. In these instances the in- 
tellectual perceptions are controlled by the relations 
of the individual and by the state of his sympathies 
and affections. So the different relation which the 
regenerated and justified soul sustains to the law 
and government of God, immediately produces a 
different state of the feelings, sympathies and affec- 
tions; and this results directly in a new perception 
of religious truth — old truth appears in a new light, 
and all the powers of the understanding are enlisted, 
in discovering new beauties and sublimities in his 
book of revelation. Under the influence of right 
affections the clouds of skepticism vanish, as the 
glorious truth beams upon the soul with transcen- 
dent brightness. 

This idea may be very clearly illustrated by the 



134 EFFECTS OF REGENERATION. 

cloud which guided the Israelites in their wander- 
ings. To those upon one side it was a cloud of 
brightness, glorious to the sight, and an illumination 
to their path; but to those upon the other side, it 
was a cloud of darkness, spreading confusion and 
dismay among their ranks. As this presented a 
different appearance to the children of God and to 
their pursuers, so his truth appears to his friends 
and to his enemies. When the affections of the 
heart are enlisted for God, those passages of scrip- 
ture, and those features of his character, that were 
particularly obnoxious, afford to the soul a delight- 
ful assurance that he is a sovereign competent to 
administer the government of the universe. With 
this change in the mental perceptions, there is a 
corresponding change in the object of pursuit. The 
attainment of holiness becomes the controlling de- 
sire of the soul, and prayer an exercise in which it 
delights. The society of kindred spirits is preferred 
to that of the vain and irreligious; new compan- 
ionships are formed, and new relations assumed. 
A christian profession is felt to be a duty to God, as 
it affects his honor; and a privilege to the soul, as 
affording the means of religious cultivation. The 
Holy Ghost dwelling in the heart, the fruits of the 
Spirit* begin to be manifest in the life, modifying 
the character and subduing the natural and unholy 
passions of the soul. It allays the irritability of 
* Gal. V, 22. 



EFFECTS OF REGENERATION. 135 

the temper, calms the tempest of passion, subdues 
the stubbornness of the will, humbles the pride of 
the heart, softens its implacability, and renders the 
creature meek, forgiving, disinterested and noble. 

This is only an enumeration of some of the fea- 
tures which characterize regeneration, a few of 
which will be discussed more fully in the succeeding 
chapter. They are radical and permanent changes 
of character, which every one must have witnessed 
in individuals on whose veracity they can repose 
the most implicit confidence. It is a matter of sur- 
prise, that after the volumes of testimony to the 
verity of this change, which have been accumula- 
ted, and the evidence of its power, which has been 
exhibited in the lives of such men as Paul, Bunyan, 
Newton, and thousands of less eminence, any should 
doubt its reality, and contend that it is all a subtle 
deception. Are not such men competent judges 
of their own feelings and emotions; and when 
they declare, that whereas once they were blind 
they now see,* do they not know whether the eyes 
of their understanding have been opened, and a new 
discernment of spiritual things imparted to them or 
not? When a man whose word would not be im- 
peached in secular matters, testifies from experience 
to the truth of this change, has he not the best op- 
portunity of knowing whether it is substantial or 
delusive? And when the stout heart that could 

* John ix, 25. ' 



136 EFFECTS OF REGENERATION. 

march to the very cannon's mouth without quailing, 
is seen trembling where there is no perceptible 
cause of fear — when the fountain within is broken 
up, and unbidden tears are seen bedewing the cheek 
at the narration of the simple tale of Calvary, surely 
we must be convinced that some unseen agent is 
working in his heart. 

It is an error to suppose that the effect of regene- 
ration will be to produce a perfect sameness of 
character; for while that retains many of its origi- 
nal features, religion will so modify it as to 
restrict the passions whhin proper limits. These 
peculiarities of character are to be observed in the 
Apostles, and they adapted them for the particular 
fields of labor to which the Savior directed them. 
John, the forerunner of Christ, was fitted by nature 
to the work for which he was selected. He was 
rough in his address and apparel, and in his deport- 
ment exhibited a perfect contempt for all the forms 
of society; and in this respect was calculated to 
excite attention. The Savior, on the other hand, 
was courteous and affable in his intercourse with 
the world, and so far as we can learn, a strict ob- 
server of the existing manners of society, when ' 
they did not interfere with his object. 

The same contrast is exhibited between the char- 
acters of Peter and John. The first was reso- 
lute, determined and hasty, even to rashness, in 
his temperament, {after his conversion,) and this pe- 



EFFECTS OF REGENERATION. 137 

culiarity led him to many acts of indiscretion;* but 
v/hen restrained within proper limits, it fitted him 
for eminent usefulness. John, on the other hand, 
was naturally of a sweet and amiable temper; and 
in his writings he exhibhs those traits which en- 
dear him to all who are acquainted with them, and 
which caused the Savior to call him the beloved 
disciple. t Although we find more to admire and 
imitate in the character of John, than in that of 
Peter, yet the latter was the most successful preacher, 
and probably for these very characteristics, was se- 
lected to preach to the wicked cruclfiers of the Sa- 
vior, those cutting truths, which by their severity 
pricked them to the heart. :j: 

The same difl^erence is manifest in the characters 
of Luther and Melancthon. Luther was bold, 
courageous and imperious, perhaps to a fault; yet 
this trait of character fitted him eminently for the 
post which he occupied as leader in the glorious 
work of reformation ; while Melancthon was as 
peculiarly adapted by nature to the station which he 
occupied. One of these could not have done the 
work of the other, and both were necessary to x\\e 
cause of truth. It needs all these varieties of char- 
acter to impress different minds, and God, by re- 
generating the heart, does not cast every character 
in the same mould. He only -brings these passions 

* Mat. xxvi, 33,51. t John xiii, 23. t Acts ii, 37. 



138 EFFECTS OF KEGENERATION. 

within proper restraints, while the peculiarities of 
temperament remain unchanged. 

We see by these examples, and many others 
which will doubtless be suggested to the mind of the 
reader, that we ought not to expect that every soul, 
though it passes through the same exercises, will 
become alike in its individual features ; for while 
the same grand object will be placed before it, each 
will seek its attainment in his own particular w^ay. 
These characteristics will expose every christian to 
peculiar temptations and difficulties ; consequently 
their experience in subsequent life will be somewhat 
varied in its details, though alike in its general fea- 
tures. 

For this reason, no christian should attempt to 
judge another by himself; or compare himself with 
another,* but in his attempts to satisfy his own 
mind in relation to his situation, he should be gov- 
erned in his conclusions by those tests of charac- 
ter which are furnished in the Word of God. 

*2Cor. X, 12. 



CHAPTER XIII. 
EVIDENCES OF A STATE OF GRACE. 



From the remarks immediately preceding, it is ap- 
parent, that in furnishing a few simple tests by which 
we may try ourselves,* reference can only be had 
to some indispensable characteristics of regenera- 
tion, and not to those details of christian experience, 
which vary in every individual case. If the doc- 
trine of regeneration be true, there surely must be 
some way of knoiving whether we have passed from 
death unto life.f 

One reason why so many fail to obtain satisfacto- 
ry evidence of regeneration, is because they mistake 
the source from whence it is lo be derived, or the 
process by which it is to be obtained ; and under the 
influence of this mistake are looking for a different 
kind of evidence from that which is laid down in 
the Word of God as the test of piety. 

Religion possesses two distinct features ; princi- 
ples and feelings. The latter are fluctuating, and 
sometimes desert the breast altogether; but the for- 

* 1 John iv, 1. 1 1 John iii, 14. 



140 EVIDENCES OF A STATE OF GRACE. 

mer never change; for their roots are entwined 
around the springs of life, and cannot be eradicated 
without annihilating the soul ; hence these should be 
regarded as the most important indices of charac- 
ter. Feelings are nothing of themselves, because 
they depend upon so many contingencies, that ren- 
der them as fitful as an April day. But principles 
depend upon nothing less than the renewal of the 
soul by the Holy Ghost. The true christian may 
always find these evidences in his heart if he will 
search for them ; no heart that has been changed is 
destitute of them, and no unchanged heart possesses 
them. 

The character is frequently mistaken, and the 
soul thrown into a state of doubt ; because the emo- 
tions of the heart are made the test of character, 
instead of the strength of christian principle. This 
examination, like all religious exercises, is to be 
governed by reason; and if regeneration consists 
in implanting new desires, new hopes and new fears 
in the heart, here is the place where we should look 
for its evidence. 

Because the soul is not in an ecstacy of joy, the 
believer sometimes goes sorrowing on his pilgrim- 
age when his mind should rest in perfect assurance 
upon the promises of God. Let us then attempt to 
discover what are some of those evidences of re- 
generation which remain under all circumstances, 
and which exist in all cases. 



EVIDENCES OF A STATE OF GRACE. 141 

One of the first and most important of these, is a 
change in the governing purpose of the soul. 

In a complicated machine there are many subor- 
dinate and contrary motions; but there is always 
a controlling power, which harmonizes the w^hole, 
and directs them all to one end. So in the heart of 
the christian, there are many conflicting passions 
and desires, but they are all governed to a greater 
or less extent by one controlling desire — to honor 
God. The navigator, who should sail upon a voy- 
age to China, though he might be driven from his 
course by adverse winds, and tarry at some inter- 
mediate port for a season, yet amid all these devia- 
tions, he would find the same controlling purpose 
present in his mind. And the christian, though he 
may be led by the strength of temptation to do 
some things inconsistent with the end he designs, 
never changes his purpose, but upon its discovery, 
immediately attempts to retrieve his error. These 
deviations do not result from a change of the desire 
of his heart, but they are the consequences of hu- 
man weakness. The existence of such a purpose 
does not imply that every act of his life will be in 
accordance with it, or that some particular acts may 
not be in direct opposition ; for he is frequently con- 
strained to say that he has sinned and come short of 
the glory of God."^ This subject may be more 

* Rom. iii, 23. 



142 EVIDENCES OF A STATE OF GRACE. 

forcibly illustrated by an incident in the history of 
one of the most remarkable men of modern times. 
A little orphan boy,* friendless, and supported at 
school by the charity of an uncle, sat himself down 
upon the banks of a beautiful stream that meandered 
gracefully through a fertile vale, and there viewed 
with mingled emotions of pride and regret an ancient 
and massive castle, whose turrets rose in majesty 
above the surrounding park. As he remembered that 
these were once the halls of his ancestors, men re- 
nowned in the history of his country ; and the mel- 
ancholy reflections associated with this thought af- 
flicted his spirit, he firmly resolved that it should 
be the controlling object of his life to redeem them 
from the hands of strangers. This purpose once 
formed, became the governing purpose of his mind, 
when he became a clerk to a merchant in London. 
It increased in strength v/hen he pursued his for- 
tunes in India. Says his biographer, " He pursued 
his plan with the calm but indomitable force of will, 
which was the most striking peculiarity of his char- 
acter. When under a tropical sun he ruled fifty 
millions of Asiatics, his hopes amid all the cares of 
finance, of war, and of legislation pointed here. 
And when his long public life — so checkered with 
good and evil, with glory and obloquy — had at 
length closed, it loas there, in the house of his 

* Warren Hastings, afterward Governor General of India- 



EVIDENCES OF A STATE OF GRACE. 143 

fathers, that he retired to luiger out his last years 
and die."* 

Here we see how every thing became subordinate 
to the great controlling purpose of his mind ; and 
though many secondary objects came before it, and 
the arduous duties of his station were performed 
with promptitude, yet they were all subservient to 
this. Now, it seems plain, that when such a gov- 
erning purpose is formed in the soul of the chris- 
tian, in relation to honoring God and obtaining holi- 
ness of heart, he must be able to discover it, and 
that a purpose so formed must exert a controlling 
influence over the life. The unregenerate soul 
may feel some faint desires to be changed, and at 
times even inquire with considerable solicitude, 
What good thing shall 1 do to inherit eternal life ?t 
but it can never come to the settled determination to 
live to the glory of God. Here appears to be a 
line of demarkation, which may be easily discover- 
ed ; for when this determination is made, the object 
of pursuit being changed, the character and life 
must necessarily undergo a corresponding change. 
Faith without works is dead, being alone. ij: 

Another characteristic of the redeemed state, is 
the different views which the mind entertains of 
scripture truth. || 

How delightful it must be to the man who has 

*Macauley's Essays.. tMat. xix, 16. tJas. ii, 17. llSee 
page 133. 



144 EVIDENCES OF A STATE OF GRACE. 

been blind from his birth, lo behold for the first lime 
the beautiful verdure of the earth, and the endless 
variety of form and color, with which the God of 
infinite wisdom has decorated it. Or to see all that 
gorgeous drapery with which nature is invested, 
when the first beams of the morning sun gild the 
heavens wdth their golden lustre, converting even 
the dew-drop into a tiny prism, to reflect its glories 
to the eye. Surely, it must seem to such an one 
like a world of enchantment, too beautiful for con- 
tinuance. And when convinced of its verity, the 
first act of the mind must be to render homage and 
praise to the great God of nature. But the soul 
that has experienced this spiritual discernment, un- 
dergoes a change equally surprising, though not 
always equally sudden, exerting an influence over 
every powder of the mind, and investing even the 
operations of nature with new and unwonted 
charms. 

This feeling of surprise and admiration is felt in a 
most wonderful degree, when the mind is engaged 
in contemplating its relations to the moral universe, 
which God governs and controls by universal laws. 
Beauty is discerned in what once appeared to be 
deformity, harmony in what was once discord, and 
utility in what was once felt to be oppression. The 
situation in this respect is like that of the man who 
has suddenly regained the points of compass, after 



EVIDENCES OF A STATE OF GRACE. 145 

the mind has been perplexed from their loss; when 
every thing seems suddenly to change its relative 
position, but the change is really in the perceptions 
of the mind itself. The renewed soul is filled with 
astonishment at its former blindness, and with ad- 
miration at the new discoveries which are continu- 
ally made. The law of God appears in its true 
character, — as a system of the most perfect jus- 
tice* — as a transcript of the Divine mind — the 
bulwark of God's everlasting throne, and the pledge 
of the safety and stability of his universe. 

Intimately associated with this, is a feeling of 
ohild-like confidence in the wisdom of his adminis- 
tration. When there is no love of God in the 
heart, it is impossible for the mind to reconcile his 
government with our limited notions of wisdom and 
justice, because his ways are not our ways ; t there- 
fore the soul is filled with distrust, imagining that 
he is so indifferent to our wants and woes as to 
inflict suffering without an object; or that he is so 
trammelled by his own laws, that he cannot prevent 
it. Thus the wicked arraign the benevolence of 
God in their hearts, when he thwarts their deep- 
laid schemes, and blasts their fond expectations. But 
when the soul is subdued, so as to repose with con- 
fidence in the expansive bosom of his paternal love; 
though the mind cannot fathom the purposes of him 
whose eye ranges through eternity, with keen dis* 

*Ps. cxix, 47. tls.lv, 8. 
10 



146 EVIDENCES OF A STATE OF GRACE. 

cernment of the condition of things through un- 
numbered cycles, and who governs all worlds by 
the same immutable and eternal laws; yet it under- 
stands that this proceeds from its own weakness, 
and not from any imperfection in God. The re- 
generate soul, instead of distrusting God, rejoices in 
the fact that he is so great and glorious that it can- 
not grasp his providential dispensations, any more 
than it can understand his works of nature; — thus 
evincing him to be one and the same — exalted 
above man as the heavens are exalted above earth. 
This is a change in the mental perception that 
always accompanies the regeneration of the heart; 
not because there is any new power imparted to the 
understanding, but because the sympathies of the 
heart are changed ; so that the position from whence 
observation is made is altered. Once it was from 
the ranks of God's enemies, with the cloudy pillar 
brooding darkness over the soul ; * or from the foot 
of Sinai; with its awful thunders reverberating upon 
the ear, and inspiring it with terror — now it is from 
the foot of Calvary, with messages of love in soft 
and tender accents, inviting it to enter the conse- 
crated way. Whatever difficulties may have per- 
plexed the mind; whether they existed in contem- 
plating the character of God, his laws or his gov- 
ernment, they all vanish so soon as this new dis- 
cernment is obtained. Those mysteries of God 5. 

* See page 134. 



EVIDENCES OF A STATE OF GRACE. 147 

which are veiled in impenetrable obscurity, it is 
content to leave until the time when that which is 
in part shall be done away.* As the obedient child 
experiences a virtuous pride in contemplating the 
greatness or goodness of a distinguished parent, so 
the christian feels, when he beholds the wisdom 
and glory of God, as displayed in his works of na- 
ture and of providence; then in humble devotion 
he delights to lift up his heart and cry my ''Father 
which art in heaven." He would not have him any 
less glorious^ powerful, or mysterious, if he could ; 
for in proportion to the greatness of the Father, 
will be the elevation of those whom in infinite be- 
nignity he has called sons and daughters of the 
Lord Almighty.! 

A third characteristic of the renewed man is the 
absence of servile fear. 

When this confidence in the Divine administra- 
tion, that we have been contemplating is obtained, 
its immediate effect is to banish fear: because one is 
incompatible with the other. There is no fear in 
l0ve, but perfect love casteth out fear; because fear 
hath torment.:}: Though the christian may possess 
that instinctive dread of death which is common to 
our nature, yet when brought into circumstances of 
peril, there is a wide difference to be observed be- 
tween his deportment and that of the unregenerated. 
As dangers thicken around him his spirit rises above 

* 1 Cor. xiii, 10 ; John xiii, 7. 1 2 Cor. vi, 18. X 1 John iv, 18. 



148 EVIDENCES OF A STATE OF GRACE. 

them, in a degree sometimes surprising to himself. 
The truth of this has been frequently illustrated in 
a most striking manner by incidents that have oc- 
curred amid the dangers of the sea, and the perils 
of shipwreck. 

When the ill-fated Atlantic, on her passage from 
Boston to New York, left her port with every pros- 
pect of a delightful voyage, her decks were thronged 
with immortal beings of various characters ; so that 
it would have been impossible to designate, from 
any thing in their external appearance, who were 
christians and who were not. But when the raging 
tempest spread confusion and dismay among the 
thoughtless crowd, and the last expedient of nautical 
skill had failed, cries and shrieks, and lamentations 
and wailings, were heard on every side. But there 
was one,* who, amid all the confusion of the heart- 
rending scene, could speak with the calmness of 
christian confidence, and soon they flocked around 
him as though he had been an angel of mercy, or a 
being of a different order, while he talked with them, 
and prayed for them. This man had never mingled 
in the din of battle, he had no bloody trophies of his 
personal courage; but now, when every other heart 
quailed with craven fear, he, and those of a kindred 
spirit, could look with calmness upon the fierce 
contest of the elements, and view with resignation, 
the prospect of a speedy death, 

* The lamented Dr. Anderson. 



EVIDENCES OF A STATE OF GRACE. 149 

The man who has learned to fear God as a right- 
eous and holy being, fears not the evidences of his 
greatness and power, even though he falls beneath 
their fury ; for in that power which 

"Makes the sleeping billows roll — 
The rolling billows sleep," 

he discerns the same Omnipotence, which will se- 
cure his redeemed ones, in the perils of the great 
day of retribution to the wicked. 

This feeling, which is experienced in an eminent 
degree in the hour of danger, is always prevalent in 
the soul to some extent, overpowering the fear of 
death. It should not be understood by this, that it 
is necessary for an individual to overcome the in- 
stinctive feelings of our nature, before he may be- 
lieve that his heart is regenerated ; only that the fear 
of death is so much allayed by the presence of fahh 
and hope, that he is not compelled, for his present 
peace, to drive all thoughts of the future from the 
mind, by a tumult of worldly care, or the excite- 
ment of pleasure, as do the unrenewed, — for while 
they can never look calmly and steadily into eter- 
nity, without an indescribable dread, it becomes a 
subject of daily meditation to the regenerated mind. 
Oh, what a change is this! To have all the terrors 
of judgment and a world of retribution forever ban- 
ished from the soul. To feel no more anxious fore- 
bodings — no fearful looking for of judgment and 



150 EVIDENCES OF A STATE OF GRACE. 

fiery indignation* — no more goadings of conscience. 
These, which hang like a pall upon the mhid of 
the unregenerated, darkening all the chambers of 
the soul, are taken away, and succeeded by the 
clear sunlight of God's unchanging love. This is 
not a state of mind which exists only in the imagin- 
ation; for the soul that is renewed uniformly loses 
those lively apprehensions of future retribution, 
which so often disturb the peace of the ungodly. 
How frequently has this been exhibited in the tri- 
umphs of such as have died for the cause of 
truth, not only w^ithout fear, but in an ecstacy of 
delight at the prospect of a speedy though terrible 
deliverance. And how often has that hope, which 
in health and prosperity has been feeble and fluctua- 
ting, brightened in adversity — when the sinking 
spirit most needs its consolations; so that when the 
night of death has gathered over the seen and tem- 
poral^ the eye of faith has opened, with enchanted 
vision, upon the unseen and eternal.! A renewal 
of the heart by the Spirit, not only banishes this 
servile fear from the soul, but it gives existence to 
a kind of fear which is peculiar to this state; also to 
a concern, which has never before been experien- 
ced. 

The desire of the unregenerate soul is to live in 
the practice of sin, if it were possible to do so and 
escape its consequence at last. But when it is re- 

*Heb. X, 27. t2Cor. iv, 18. 



EVIDENCES OF A STATE OF GRACE. 151 

newed after the image of God, in righteousness and 
true holiness,* the concern is to be kept from sin 
itself, not so much from fear of punishment, as from 
the fact that it is offensive to God, and hateful in its 
own nature. 

This distinction may be readily perceived by a 
simple illustration. Suppose that a parent leaves 
his children to amuse themselves with their childish 
sports, in their own manner, only, placing a few 
general restrictions upon their conduct; but during 
his absence, a wicked companion tempts them to 
break over those limits which the father has as- 
signed them. One replies, *•! would gladly yield 
to your request, but I shall be punished if I do." 
The other says, " I cannot disobey my parent, be- 
cause I should grieve him." It is evident that one 
of these children is coerced ly fear of the rod, but 
the other is induced by filial love. So the child of 
God dreads sin, because it is a transgression of the 
law of his Heavenly Parent, and justly forfeits his 
love. Nor is this all : he feels not only a desire to 
be preserved from what is offensive to God, but a 
deep concern for his honor and glory; and is grieved 
at any thing in the conduct of others that shows a 
disrespect towards him. 

A gentleman who had been deeply solicitous re- 
specting his condition, and distressed in his mind, 
because he could not obtain satisfactory evidence of 

* Eph, iv, 24. 



152 . EVIDENCES OF A STATE OF GRACE. 

his acceptance with God, was travelling on board a 
steamboat, where there was a company of very 
profane men, engaged in gambling. Their conduct, 
and especially their language, was so excessively 
annoying to him, that suddenly the thought came 
into his mind, should I feel this disgust at this con- 
duct if it were true that my heart were not changed 
by Divine grace ? This impression came over his 
soul with such overpowering conviction, that he 
could hardly keep from rejoicing and praising God in 
the presence of the multitude. This man reasoned 
like a philosopher and a christian. It is but natu- 
ral that the subject should feel concern for the honor 
of his nation; or a child for the reputation of his 
parent ; — not to do so would manifest a wrong state 
of feeling toward them. We should therefore ex- 
pect that when the creature is adopted into the fam- 
ily of God, and made a subject of Christ's kingdom, 
he would feel a concern for his honor. This was 
the spirit that actuated Moses, when God revealed 
to him his purpose of destroying Israel, but pro- 
mised at the same time to make a great nation of 
his seed. The language of Moses was. When the 
Egyptians shall hear it, they will mock and revile, 
and say that God was not able to fulfil his promise.* 
Here he preferred the honor of God to his own 
individual aggrandizement. 

The christian possesses such a deep concern for 

*Num. xiv, 17. 



EVIDENCES OF A STATE OF GRACE. 153 

the honor of his heavenly Father, that he would 
gladly behold all creature interest merged in the 
interest of the Creator. He cannot hear the name 
of God blasphemed without pain; and the dishonor 
which he suffers, by the conduct of wicked men 
and false professors, is a cause of great heaviness 
of heart. Others may co-operate in schemes of 
benevolence and in measures calculated to extend 
the kingdom of Christ, from a laudable desire to 
befriend their fellow beings; but the christian is 
actuated by a higher and holier motive than this — 
a desire to see the knowledge and glory of God fill 
the earth, and all its teeming millions acknowledge 
Messiah's sway. 

This presents to our minds an imperfect represen- 
tation of some of the internal workings of the re- 
newed soul — not indeed, the characteristics of a 
high degree of christian attainment in sanctifica- 
tion — but they are the indispensable features of true 
piety, existing in every regenerated heart. They 
do not attract our attention like those powerful emo- 
tions which sometimes sweep over the soul, causing 
every chord to thrill with delight; therefore, they 
are too often overlooked in our estimate of charac- 
ter. The emotions of the heart are sometimes like 
the mountain torrent, tumultuous and irregular; but 
its principles are like the even course of a mighty 
river, placid and silent in its flowing, but deep and 



154 EVIDENCES OF A STATE OF GRACE. |i 

permanent. Here, then, is where the most satis- 
factory evidence of our condition is to be found ; 
and the soul must be renewed in its nature before 
they can exist: for such principles are entirely in- 
compatible with the taste and feelings of the natu- 
ral heart. 



CHAPTER XIV. 
]:XTERNAL EVIDENCES OF A STATE OF OKACE. 

When tho glorious sun, which Cod has estab- 
lished ill iho centre of this planetary system, im- 
parts its light to tho inferior orbs, it is a universal 
law that its glories must bo reflected to other worlds ; 
thus the extent and beauty of the system is mani- 
fested to the intelligent universe. This analogy 
holds good in his moral world. When the Sun of 
Itighteousness has dawned in brightness upon the 
soul of the believer, he should reflect his glory to 
the world, that by this exhibition of the beauty of 
lioliness, the influence of christian character may 
be felt upon society. Christ says, By their fruits 
ye shall know them.* If the soul has adopted new 
principles of action, and is sincerely directing its 
etForts to obtain holiness, it is evident that there 
nmst be an indication of this by a change in the 
character and life. Tho Spirit is active in its ope- 
rations in the human heart, and its fruits are lovo, 
joy, peace, long suffering, gentleness, goodness, 
faith, meekness, temperance, t 

''Mat. vii, 20. tdal. v, 25. 



156 EXTERNAL EVIDENCES 

Some have thought that there is a discrepancy in 
the writings of Paul and James; because one treats 
of faith as the condition of justification, doctrinally, 
while the other treats of works as the evidence of 
faith, practically. 

Paul says we are justified freely by his grace, 
through the redemption that is in Christ. Not by 
the law — for by the deeds of the law shall no flesh 
be justified — nor by works, lest any man should 
boast.* 

James says, Faith without works is dead, being 
alone. It is like saying to the hungry and naked, 
Be ye warmed, and be ye fed. But in immediate 
connexion he says also. Show me thy faith without 
thy works, and I will show thee my faith by my 
works, t 

Whoever reads the eleventh chapter of Hebrews, 
will find this subject elaborately discussed and illus- 
trated. There, Paul shows that faith was the mov- 
ing cause of all those acts which secured the bles- 
sing of God to his ancient servants. Instead of 
discrepancy, then, we behold a beautiful harmony 
between these different writers, teaching; us that in 
proportion to the strength of our faith will be our 
zeal in serving Christ. 

After the conversion of Saul, God appeared to 
Ananias, and directed him to go and search him 

* Rom. iii, 24 ? Gal. ii, 16 ; Eph. ii, 9. t James ii, 16-26. 



OF A STATE OF GRACE. 157 

out. for he says, Behold he prayeth.* What evi- 
dence could be more convincing than to behold this 
bloody persecutor of the flock of Christ, humbly 
seeking forgiveness of the God whom he had of- 
fended. Ungodly men at times pray with great 
earnestness, when alarmed or afflicted; but they 
have not that spirit of devotion, which is continually 
exercised with emotions of adoration, gratitude, or 
fervent supplication. 

'' Prayer is the believer's vital breath, 
The christian's native air." 

Not that he always feels the same delight and com- 
fort in his devotion ; for sometimes, like Christ's fol- 
lowers of old, the spirit is willing while the flesh is 
weak.t But if cold in his devotion, the christian 
prays for greater love and zeal. If unbelieving, he 
prays for stronger faith. If sinful thoughts harass 
his soul, he prays to be preserved from temptation. 
If he has fallen into sin, he prays to be delivered 
from evil. Whatever burden may lay upon his 
heart, pressing down the springs of christian joy, 
his remedy is prayer. 

If the principle here referred to be true, it is ap- 
parent that no evidence of piety can be satisfactory, 
unless it is manifested by producing a change in the 
character and life. Upon this is founded the duty of 
a christian profession, which may be enforced upon 

* Acts ix, 11. tMat. xxvi, 41, 



158 EXTERNAL EVIDENCES 

the mind by two considerations, both of which are 
of vital consequence to the health and happiness of 
the soul — these are the interests of Christ's kingdom, 
and its own preservation. A public profession is 
merely carrying into effect a purpose prev iously 
existing in the mind. It is publicly puttm^fF the 
old man, which is corrupt according to the deceitful 
lusts, * ^ ^ and putting on the new man, wdiich 
after God is created in righteousness and true holi- 
ness."^ It is proclaiming to the world, that we have 
no confidence in any other way of salvation, except 
that which is offered through the atoning sacrifice 
of Christ. It is declaring that the individual feels 
no pleasure in reviewing his previous life; and with 
deep penitence he desires that his present conduct 
shall, so far as it is possible, counteract its influence. 
It is a solemn consecration of the soul and body to 
God, dedicating them to him, and promising that his 
interest shall be the first in the heart, and his honor 
preferred before every other consideration. For 
the love of Christ constraineth us, because we thus 
judge, ^ * * that they which live should not hence- 
forth live unto themselves, but unto him which died 
for them, and rose again.t An obligation of this 
kind is so plain, from the teaching and example of 
Christ and his apostles, that the mind which does 
not perceive it, has great reason to doubt whether 
*Eph. iv,22. t2Cor. V, 15. 



OF A STATE OF GRACE. 159 

the heart is yet right in the sight of God. Whoso- 
ever shall deny me before men, him will I also deny 
before my Father which is in heaven. He that 
taketli not up Ms cross and folio weth after me, is 
not worthy of me."^ 

There are many who imagine, (or at least pre- 
tend to,) that they can serve God as acceptably out 
of the church as in it. Now, if this were true, God 
would never have established a church at alL 
Every great moral enterprize is carried on by com- 
bination, so that a multitude can act with the umtv 
of one man; and if there is an obligation imposed 
upon one believer to bear the christian name, the 
obligation rests equally upon all. That Christ has 
instituted such an organization, few who believe in 
his written revelation will be disposed to deny; 
and its object must be apparent enough to every re- 
flecting mind to establish the duty beyond question. 

He says. Ye are the light of the world. * "^ =^ 
Let yoicr light so shine that others, seeing your good 
works, may glorify your Father who is in heaven. t 
How can the christian let his light shine if he re- 
fuses to make a profession of his fahh before men ? 
When an individual does not profess Christ, it is 
taken for granted that he is relying on some other 
ground for salvation; hence if his character be 
good, and his influence extensive, it is necessarily 

* Mat. X, 33-38. tMat.v,46. 



160 EXTERNAL EVIDENCES 

exerted in opposition to him, and the injury is in 
proportion to the extent of that influence. If every 
christian were to pursue such a course, it is easy to 
perceive that the light of Christianity would soon 
fade into darkness. Whatever our conditions may 
he in life, there are none without an influence; and 
God holds us accountable for the direction of that 
influence. 

He will not judge us all alike; but according to 
these gifts with which he has endowed us, whether 
of property or education; and every circumstance 
that increases our influence increases our respon- 
sibility. 

There are none so ignorant or so humble but they 
may do something in his vineyard; and there are 
duties and responsibilities in this great field adap- 
ted to the circumstances and capacities of every 
individual. Because God has not given us ^ve 
talents, it will be no excuse for neglecting the one. 

Suppose that one of those little mountain rills, 
that sparkles so freely in its rocky bed, should say, 
I am but a little stream, surely I may withhold my 
contribution, and it will not be felt by the great tor- 
rent that rolls with such majesty and power. I will 
seek some deep cavern in the mountain, and there 
pour out my waters, screened from observation. A 
neighboring brook hears the soliloquy, and says, 
why do I labor to find my way between the deep 



OF A STATE OF GRACE. 161 

chasms of the rocks, down the mountain side to the 
river's bed. It is but little that I can do to turn the 
miller's wheel, or bear up the freighted steamer. 
Why suffer myself to be lashed and polluted by 
these vexatious engines'? I v/ill seek some quiet 
bed, where I may flow on in silence and security to 
the ocean. The contagion spreads from one to an- 
other, until all have diverted their course, or in 
other words, withheld their influence. 

Where now is your majestic stream? Instead of 
healthful dews, there rises from its filthy bed a pes- 
tilential vapor, spreading sickness and death along 
its course. The wheel of the miller stands warp- 
ing in the sun. The steamboat lies upon its side, 
like a leviathan of the deep, thrown upon the strand 
and forsaken by the tide. The cattle come down 
from the hills to quench their thirst, and lie panting 
and gasping upon its brink. 

Such is individual influence. The dew-drop that 
hangs trembling upon the leaf, seems to be one of 
the least objects in nature; yet it is the combination 
of just such particles as this, that creates the mighty 
stream — leaping from its rocky bed, and rending 
the air with its thunderings. 

Now, who can withhold this influence from the 
cause of Christ without guilt? And who that is 
unwilling to bear the burden, ought to expect the 
reward? 

But however important the duty of a christian 
11 



162 EXTERNAL EVIDENCES 

profession may be to the interests of Christ's king* 
dom, it is of more importance to the individual him- 
self; because it presents the most satisfactory evi- 
dence of repentance, humility and love, and affords 
to him the means of religious cultivation. The 
word of God contains many precious promises rela- 
tive to the preservation and final salvation of his 
saints; yet these are all predicated upon a diligent 
use of the means. And it would be just as rational 
to expect the sinner to be converted, independent 
of the means of grace, as for the saint to persevere 
without them. The individual that is not willing 
to obey Christ, cannot, from the nature of the case, 
obtain evidence of his acceptance with God; be- 
cause it would be inconsistent in him and prejudi- 
cial to the interests of the goul itself, if he were to 
fill it with joy and peace, while it is living in the 
neglect of a solemn duty, and in violation of an 
express command.* The regular performance of 
those duties which a christian profession enjoins, is 
necessary to the health of the soul; and if they are 
neglected, it will soon be left a prey to doubts and 
fears, or to the commission of open and flagrant sin. 
There are times in the history of every christian, 
when he requires the restraints of this obligation, to 
hold the soul as with an anchor. As the evidences 
and comforts of religion, result in a great measure 
from a strict performance of its duties, we cannot, 

* Luke xiv, 27— xxii, 19— xxiv, 48 ; Heb. iv, 14, 



OF A STATE OF GRACE. 163 

possess the one without we observe the other. 
Wherever there is a soul reposing itself with confi- 
dence upon Christ, as the author and finisher of its 
faith, we shall find the individual not only 'professing 
Christ, but holding fast to that profession. On the 
other hand, whenever we find one tormented with 
doubts and fears, we shall probably find it neglect- 
ing some obvious and pressing duty. If we are 
faithful to Christ, he will be faithful to us; for upon 
this condition only, it is promised that we shall be 
kept by his power, through faith unto salvation.* 
This thought is most clearly expressed in these 
words : Let us draw near in full assurance of faith, 
having our hearts sprinkled from an evil conscienceo 
* * * Let us holdfast the profession of our faith 
without wavering, for he is faithful that promised; 
and let us consider one another, to provoke unto 
love and good works, not forsaking the assembling 
of ourselves together, as the manner of some is, 
but exhorting one another .f This passage, in con- 
nexion with what precedes it, teaches us, that the 
fact that we have a faithful High Priest, taken in 
connexion with the fact that we are holding fast to 
our profession, by provoking one another to love 
and good works, is the ground of a full assurance 
of faith. 

There can be nothing more delightful to the 
christian, than the evidences contained in the word 

*lPet. i, 6. tHeb. X, 25. 



164 EXTERNAL EVIDENCES 

of God, of his faithfulness to his people. How ten- 
der and beautiful the comparison, where Christ rep- 
resents himself as the good shepherd, who watches 
over and preserves his saints. As the herdsman 
leads his flock into verdant meadows and to the 
refreshing fountain, so he has said, that his sheep 
hear his voice and they follow him. He maketh 
them to lie down in green pastures, and leadeth 
them beside the still waters. He defends them from 
all that seek to destroy, taking the tender ones in 
his arms, and folding them in his bosom.* 

If, forgetting the ground of our justification, we 
regard our oicn virtue and obedience as the cause 
of our acceptance with God, we shall probably be 
distracted with doubts and fears; but if we look to 
the sacrifice of Christ, our mediating High Priest, 
as the ground of justification, and to a good pro- 
fession before men, as an evidence of a state of 
grace, we may at all times draw near with a true 
heart, and full assurance of faith, and enter into 
\he holiest by the blood of Jesus, by a new and 
living way, which he hath consecrated for us 
through the veil.f The provision for salvation is 
so ample, that we may be assured that he that be- 
lieveth on him shall not be confounded. 

In bringing this subject to a conclusion, I would 
lay before the mind of the reader a few general 
principles, which have been developed in its pro^ 

* John X, 27~; Ps. xxii, 3 ; Is. xl, 11. t Heb. x, 22. 



OF A STATE OF GRACE. 1G5 

gress, by which the character may be tested, and 
the condition of the soul discovered. The heart 
that has been renewed by divine grace, will disco- 
ver within it a new principle of action which did 
not once exist there. It will constitute its leading 
desire to be released from sin — to obtain holiness 
— to honor God, and to meet the noble end for 
which it was endowed with immortality. It will 
possess a love of the character and attributes of 
God, and an admiration of his government and 
laws.' It will feel a tender compassion toward those 
who are spending their day of grace in stupid in- 
sensibility of their true relation to God. It is not a 
sufficient evidence of regeneration, that an individual 
has once experienced a strange tumult within the 
soul, which has been succeeded by a heavenly calm, 
if this be not followed by a radical and permanent 
change in the taste, — producing a love for those 
things it once hated, and a hatred for those that it 
once loved.* But if these new tastes and new 
principles of action do exist, even in a faint degree, 
the heart is changed, and the germs of those graces 
are already implanted, which by cultivation will bear 
fruit unto holiness, and in the end secure everlasU 
ing life.i 

*lPet. ii, G. t2Cor. V, 17. 



CHAPTER XV. 
CHRISTIAN SANCTIFICATION. 

When the infant is born into the natural world, 
he possesses all the features and senses of the full- 
grown man; but these must be perfected by exer- 
cise and experience, before he can attain the strength 
and wisdom of manhood. This presents a true 
representation of the christian, when first regener- 
ated or born again : though he possesses the germs 
of virtue in his heart, they must be cultivated and 
nurtured, before he becomes a perfect one in Christ. 

The work of sanctification is the developing and 
perfecting of these by exercise and experience. Re- 
generation is the implanting of correct principles 
and holy desires in the soul. Sanctification is their 
increase in strength, called in the scriptures growth 
in grace,* and aptly compared to the germination 
and development of a grain of wheat. First the 
blade, then the ear, after that the full-grown corn in 
the ear.t From what has already been advanced, 
it appears that the most satisfactory evidence of re- 
generation, is the discovery of new principles and 

* 5 Pet. iii, 18. t Mark iv, 28. 



CHRISTIAN SANCTIFICATION. 167 

new emotions in the soul. Sanctification is merely 
a higher degree of attainment; so that those graces 
which were at first feeble, and whose evidence was 
fluctuating, become, by cultivation, prominent char- 
acteristics. It embraces all the evidences of re- 
generation, rendered more apparent, because more 
matured; and some, which do not appear until a 
considerable degree of attainment in holiness has 
been made. 

The method by which we are to ascertain the 
degree in which it exists, is simply to compare our 
views and feelings at the present time, with those 
that existed at a former period, or at the time when 
the soul began to rejoice with trembling. Growth 
in grace sometimes resembles the physical develop- 
ments of our bodies. If we compare one day with 
another, the nicest discrimination can perceive no 
change in size or features; but if we measure our- 
selves with our infancy, we shall find that there has 
been a gradual development of every muscle and 
every sense. The soul that is created anew in 
Christ Jesus, adds to his faith, virtue; to virtue, 
knowledge; and to knowledge, temperance; and to 
temperance, patience; and to patience, godliness; 
and to godliness, brotherly kindness; and to bro- 
therly kindness, charity.* The christian's life is 
like the journey of a traveller ascending an eleva- 
ted mountain, where he sometimes descends into 

* 2 Pet. i, 5. 



168 CHRISTIAN SANCTIFICATION. 

deep dells, in which the sunlight of heaven is almost 
excluded, and that appear dark and dangerous; but 
he never returns again to the same level from which 
he started : for the altitude of the deepest of 
these is above the level of the base. 

When the sinner is first regenerated, his whole 
soul is absorbed in viewing his own case. Doubts of 
sincerity, fear of deception, or apprehension that 
he is the victim of some grand delusive scheme of 
the adversary, are the most prominent features of 
his experience; but as the soul becomes confirmed 
in love, it loses in a measure these feelings of self- 
concern, or they become absorbed in its deep con- 
cern for the glory of God, and the salvation of the 
human family. At first, overcome with the benig- 
nity and condescension of Christ, in rescuing it 
from merited death, the trembling soul can only 
cry, my Lord and my God. But sanctificaiion en- 
larges the vision, until the eye of faith sweeps the 
whole field of christian enterprise, and it relies upon 
the promises of God that all shall be redeemed from 
nature, and made to blossom like the garden of the 
Lord. Then, with a correct understanding of the 
means and agencies by which it is to be accom- 
plished, he comprehends, with all saints, what is the 
breadth, and length, and depth, and height, of that 
love of Christ which passeth knowledge."^ That 

*Eph. iii, 18,19. 



CHRISTIAN SANCTIFICATION. 169 

faith which was at first directed toward Christ as 
the Savior of one sinner, becomes so expanded by 
sanctification. that he feels like joining with the re- 
deemed out of every nation, and kindred, and tongue, 
and people, in ascribing glory to him thatsitteth up- 
on the throne, and to the Lamb, forever. 

The observation and desires of the child are cir- 
cumscribed by very narrow limits; but the intellect 
becomes expanded by experience and knowledge, 
until the world is a theatre scarcely large enough 
for the development of its full capacity. So the 
heart of the believer becomes expanded by love, 
until it embraces the whole human family in hs 
sympathies and prayers. 

^, Another characteristic of sanctification, is a dimi- 
nution of the power of sinful habit. When the 
soul is growing in grace, and making daily attain- 
ments in holiness, it is evident that those sinful 
habits and propensities that once reigned in the 
heart, must be subdued; because holiness and sin 
are incompatible, and as one increases the other 
must diminish. Satan, though busy with his ma- 
chinations, dare not tempt it with such gross insin- 
uations as he once did, lest he should shock the 
refined moral sense, and thus defeat his own object. 
For this reason, he changes his mode of attack, and 
robed as an angel of light, seeks to mislead the 
soul, rather than turn it back altogether. But the 
hahit which it has acquired of spreading out its 



170 CHRISTIAN SANCTIFICATION. 

wants before God, and seeking for the guidance of 
the Holy Spirit, will enable the christian to obtain 
an easy triumph over every temptation ; because He 
that is for him, is stronger than Satan and all his 
host combined."^ If faithful in the use of the means 
of preservation, he will always find in the end, that 
where sin abounds, grace has much more abounded.! 
God has promised that his grace shall be sufficient 
for us; I and though he permits us to be tempted 
and tried, it is not that we may be overcome, but 
that an opportunity may be afforded for these new 
principles implanted within the heart, to strengthen 
themselves; that in the end, the trial of our fahh, 
being much more precious than gold that per- 
isheth, "^ * * may be found unto praise and honor 
and glory at the appearing of Jesus Christ. 1| The 
necessity of this trial, to the perfection of christian 
character, may be illustrated by a beautiful analogy. 
Suppose that we permit the rose to germinate in 
the cellar, screened from the rude action of the 
elements of nature, we know very well that it will 
possess neither strength of fibre or beauty of color. 
The sun of heaven must shine upon it, even though 
at times it wilts under its meridian power — the rain 
must not only distil over it its gentle showers, but at 
times beat off its foliage and shake it down to its 
deepest roots; but all this rude handling w^ill only 
give it strength and beauty at last. As the winds 

*Mat. xxviii, 20. tRom. v, 20. t'2 Cor. xii, 9. |;l Pet. i, 7. 



CHRISTIAN SANCTIFICATION. 171 

and rain, the sunshine and cold, impart strength and 
beauty to the natural plant, so temptations and trials 
give vigor and loveliness to the christian character. 
He could not grow in grace, unless there were ob- 
stacles to be overcome, by which to test the strength 
of christian principle in the heart. And the degree 
of moral courage and self-mastery which the soul 
possesses, will indicate the degree of its sanctifica- 
tion. Love that was once warm, becomes ardent — 
zeal that was languid, becomes burning — faith that 
was weak, becomes strong; until, with open face, 
beholding as in a glass, the glory of the Lord, he is 
changed into the same image from glory to glory.* 
By beholding much of the glory of the Lord, and 
communing often with the Father of spirits, the soul 
becomes gradually assimilated to him in its nature, 
by a constant series of progressive movements, from 
glory to glory. 

The heart of man, in its natural state, may be 
compared to an uncultivated garden, filled with all 
kinds of noxious and unsightly weeds. It is the 
work of sanctification to eradicate them, and fill it 
with plants of grace; therefore we are commanded 
to keep the heart with all diligence.! When the 
little plants begin to shoot up and put forth their 
tender and delicate leaves, they would soon languish 
and die without care and nurture. So the graces 

*2Cor. iii, 18. tProv. iv,23. 



172 CHRISTIAN SANCTIFICATION. 

which are implanted within the heart, or the seeds 
of truth which may have begun to put forth their 
tender shoots, will soon die if left to themselves. 
If we would have our hearts filled with proper sen- 
timents and emotions, we must cherish and sustain 
them by constant care. It is not sufficient to know 
that the germ^s of virtue have been implanted, but 
they must be strengthened and perfected, until they 
exhibit the fruit, then the soul can feast upon a 
harvest within itself. Many that possess the germ.s 
of every grace, leave them to languish and exhibit 
a sickly appearance, because the soil is encumbered 
whh too many weeds. Here blooms a rare and 
beautiful rose, but it looks sickly, because it is over- 
shadowed by a rank and unsightly weed. How 
much better it would be, if this were rooted out, and 
the rose permitted to bloom in all its native beauty, 
to be seen and admired by all. 

How often do we see the christian character de- 
formed by some of these plants of monstrous growth, 
because the heart is not well kept. That love of 
God and man, which should overshadow every 
thing else, and make the place beautiful, is obscured 
by a spirit of worldliness which almost conceals it 
from the sight ; or, perhaps the virtue of meekness 
is obscured by a proud and imperious temper. 

It is easier to have one's garden filled with wild 
and noxious plants, than beautiful exotics; because 



CHRISTIAN SANCTIFICATION. 173 

they are natural to the soil; and so in the heart, 
those passions and wicked propensities of our nature 
which are indigenous, will grow without cultivation ; 
but the graces of the Spirit are exotics — heavenly 
plants — which will die in this uncongenial soil, 
without great care. 

Some christians appear to have more to contend 
with than others. Passion rages in the breast with 
greater violence, or temptations thicken from with- 
out, so as to impede the work of sanctification. 
For this reason, in the varieties of character that 
come under our observation, we find every degree 
of sanctification, frqm those who are trembling at 
every passing cloud, and discouraged at every ob- 
stacle, without ever obtaining any rich experience 
of the power of living faith, to those who are press- 
ing on in the christian course, with delightful ex- 
perience of its pleasures, that they may come in 
the unity of the faith and of the knowledge of the 
Son of God, unto perfect ones, unto the measure of 
the stature of the fullness of Christ.* 

In the consecrated way along which the christian 
is toiling to his eternal rest, there are many dark 
and doleful regions, where, if he tarries, he will 
suffer a keener misery than the unregenerated soul 
can know, as the history of David shows. But 

* Eph. iv, 13. 



174 CHRISTIAN SANCTIFICATION. 

there are also summer regions, where the light of 
the heavenly world seems to beam upon the path. 

" The hill of Zion yields 

A thousand sacred sweets, 
Before we reach those heavenly hills, 

Or walk those golden streets." 

Why then, should the christian remain in the 
depths of winter, with the springs of happiness con- 
gealed in his heart, when he may possess a foun- 
tain of living waters, springing up unto everlasting 
life?* 

It is because so many content themselves with 
regeneration, without sanctification, that they never 
experience the joys and delights of the christian 
life. It is one of the most solemn reflections con- 
nected with our probationary course, that our con- 
duct here, is to affect the condition of the soul in 
eternity, and that the point of moral elevation where 
death finds us, will be the point from whence it will 
commence its progress to still greater attainments of 
knowledge and love, in the heavenly world. 

* John iv, 14, 



CHAPTER XVL 

THE DEGREE OF SANCTIFICATION. 

The duty of sanctification is so evident, that it 
needs no argument to establish it. The writings of 
inspired men abound with directions, exhortations, 
and injunctions, to improve the gifts and graces 
which the Holy Spirit implants in the heart, and to 
go on unto perfection.* If holiness is desirable be- 
cause of its own intrinsic excellence, or as a means 
of happiness, every argument that can be advanced 
to show the duty of becoming regenerate, may with 
equal propriety be urged here. The means by 
which it is to be obtained, are precisely the same in 
both cases — the Holy Ghost efficiently, and the 
creature instrumentally: both working together in 
perfect harmony. Hence the direction, Let us 
cleanse ourselves from all filthiness of the flesh and 
spirit, perfecting holiness in the fear of God,t im- 
plies the same agency of the creature, that the com- 
mand, Make to yourselves a new heart, does in re- 
generation.:}: In both cases, the will of the creature 

* Heb. vi, 1. 1 2 Cor. vii, 1. I Ezek. xviii, 3L 



176 THE DEGREE OF SANCTIFICATION. 

must harmonize with the gracious leadings of the 
Spirit, and the truth be applied to the conscience 
with new energy. 

The Savior recognizes this principle, when he 
prays. Sanctify them through thy truth,* or by the 
instrumentality of the truth; and Paul does the 
same, by declaring to his brethren that God had 
from the beginning, chosen them to salvation, 
through sanctification of the Spirit, and belief of 
the truth. t In every thing pertaining to christian 
life, we are to act as though all depended upon us, 
and to feel as though the power and glory belonged 
to God. In this way we are to work out our own 
salvation with fear and trembling, knowing that it 
is God that worketh in us both to will and to do his 
own good pleasure.:!: Sanctification, as already 
shown, is the subjugation of sinful propensity, 
the increase of holy emotions and desires, — the 
strengthening of faith, the perfecting of love, the 
casting out of fear. The degree to which we may 
attain in this world, is a subject that has excited 
much enquiry and no little controversy among chris- 
tians. It would not be consistent with the design 
of this little volume to enter into this subject in a 
controversial spirit, or to examine the various opin- 
ions that have been held by different denominations. 
All that will be attempted, therefore, will be a plain 

* John xvii, 17. 1 2 Thess. ii, 13. | Phil, ii, 13. 



THE DEGREE OF SAIfCTIFICATION. 177 

exposition of what appears to be the doctrine of the 
Bible, and our duty in relation to it. There never 
has been but one opinion respecting the degree of 
holiness that we are to seek after, — the only differ- 
ence is in respect to the degree attainable. It is the 
plain direction of the word of God to go on to per- 
fection.* He has' placed no barriers in the way, 
and said,' hitherto shalt thou come and no farther; 
but he has elevated it thus, for the purpose of ena- 
bling us to go on both through life and eternity'. If 
there v/ere no command of this kind, it seems as 
though our own reflections would teach us the duty 
of possessing the greatest possible degree of moral 
excellence. No mind that has once discovered the 
nature of sin and the beauty of holiness, can ration- 
ally infer, that our duty extends no farther than to 
seek a partial deliverance from its bondage, or to 
be partially sanctified by the Holy Spirit, or to obey 
God partially; because this would imply a tacit ap- 
probation of sin on his part. Nor would such an opin- 
ion as this comport with the directions and exhor- 
tations that abound in his word; such as, to cleanse 
ourselves from all filthiness of the flesh and spirit, 
perfecting holiness in the fear of- Godf — Be ye 
holy, for I am holy,J and perfect, even as your 
father in heaven is perfect. |1 In such passages, the 
duty of christian sanctification is expressly enjoined. 
the standard declared, and the reason given. Be^- 

* ITeb. vi, 1. 1 2 Cor. vii, 1. 1 1 Pet. i, 16. llMat." v, 48, 
12 



178 THE DEGKEE OF SANCTIFICATION. 

cause God cannot countenance the least degree of 
sin, either by precept or by implication, he has 
placed the standard as high as his own immaculate 
character. Suppose that instead of this, he had 
given us the character of one of the most perfect 
men that has ever lived, as a standard; then, it will 
be perceived, we might easily reach a point of at- 
tainment, where all the demands of God's law 
would be fully obeyed, and the individual continued 
in a state of justification by his own righteousness. 
Though the believer might be indebted to the sacri- 
fice of Christ, in the first instance, for pardon and 
justification; yet, having once obtained this, he 
might continue in that state by his own obedience. 
This evidently conflicts with the scripture doctrine, 
that we are not only justified by the merit, obedi- 
ence and death of Christ, in the first instance; but 
that his continued mediation and intercession are 
necessary to present us before God, blameless. If 
an individual is once justified, he is freed from the 
demands of the law up to that time, and he stands 
in the same relation to it as though he never sinned. 
If from that time forward, he obeys God perfectly, 
he is preserved in a state of justification by his own 
good works, therefore needs not the intercession of 
Christ. One of the many reasons why God has 
placed the standard so high, may be because he de- 
signs that the toliole work of our redemption shall 
be of grace and not of right, Alas ! how frail the 



THE DEGREE OF SANCTIFICATION. 17^ 

virtue of the most perfect of our race, and how un- 
worthy our imitation the character of the most illus- 
trious saints, when even the man who on account 
of his peculiar virtue, was designated the man after 
God's own heart, was compelled in remorse to cr\% 
I acknowledge my transgression, and my sin is ever 
before me. Against thee and thee only have I 
sinned and done this evil in thy vsight. 

But let us advance one degree higher, and sup- 
pose that he had placed the standard of christian 
attainment to which we are to aspire, as high as 
that possessed by an angel of light. This would 
answer for us so long as we tabernacle in the flesh, 
it is true, but it would fix a limit to our progress m 
another world. We must remember that in his 
government, God has not given one law or one 
measure to one class of moral beings, and a differ- 
ent one to another; but one universal rule of right- 
eousness applies to all, because there can be but one 
law that is absolutely perfect. The law of heaven 
is no better than that of earth, and its society is not 
superior, because they have a different rule, but 
because the same law is more perfectly obeyed. 
He has, therefore, given us his own character as a 
standard, that there may be no limit to our eternal 
progression; so that we may grow in knowledge, in 
love, in holiness, and in every thing that is excel- 
lent, through time and through eternity. He has 
placed it so high, that to whatever degree the soul 



160 THE DEGREE OF SANCTIFICATION. 

may be elevated, there will still be a degree before 
it to which it has not attained, and that when cycles 
of ages have been spent in advancement, its course 
may still be onward and upward, nearer and nearer 
in its approximation to God. Whatever degree of 
light and blessedness may fill it with overflowing 
delight, there will still be regions of more excellent 
glory into which it may enter. The consecrated 
way begins, at the brink of hell, and ends at the 
throne of God. The standard, then, at which the 
christian is to aim, is the only perfect one in the 
universe, and the command of God extends to every 
power of his soul, and faculty of his mind, in rela- 
tion to his efforts to reach it. But objections are 
urged to this opinion, because it is said to re- 
quire more of man than he has ability to perform, 
and that it is not right or consistent in God to de- 
mand of his creatures more than he has given them 
power to execute ? This is not the first place where 
such an objection might be urged, for it applies with 
just as much force to the sinner, condemned and 
helpless, as it does to the believer imperfectly sanc- 
tified; and the answer to it is short and comprehen- 
sive. God does not measure his commands by our 
ability, but by his right. It was to sustain a holy 
law, that he devised the wonderful scheme of Atone- 
ment. If man's ability were a proper measure of 
law, it would have been much easier to have adapted 
that to his ability, in his fallen state, than to have 



THE DEGREE OF SANCTIFICATION, 181 

provided such a way to save him, and at the same 
lime sustain the law in all its perfection. The 
creditor does not measure a just claim, or what is 
his right, by the means of an insolvent debtor; nor 
does God form a perfect rule of righteousness by an 
imperfect measure. The creditor may accept of less^ 
out of consideration to the bankrupt state of the 
debtor; but if he does, it will be an act of grace, 
and not because he could not righteously have de- 
manded the utmost farthing. So God measures his 
claim upon us by what is justly his due. Because 
man has become bankrupt toward him, shall he alter 
his demand to correspond with this condition? or 
while he holds up his right, as an inducement 
to obedience, to the extent of the creature's ability, 
and to show him his true relation, shall he justify 
and save him as an act of grace? If God were to 
do otherwise, his law would no longer be a perfect 
rule, nor possess either power to convict the sinner, 
or to elevate the saint to the highest dignity of his 
nature. 

This is one of those numerous questions that 
meet us at almost every point in doctrinal enquiry, 
which ought to be answered hy facts, rather than 
by theoretical speculations. We may not be able 
to discern clearly the reason why we cannot attain 
to a sinless state in this life: indeed, we may prove, 
in defence of an adopted theory, the possibility of 
such an attainment, with great plausibility. Yet, 



182 THE DEGREE OF SANCTIFICATION. 

unfortunately, the facts of history, and of our own 
experience, are directly against it. The error 
seems to be in supposing that a mortal being always 
does all that he may have constituent powers to 
perform; which is not true of any class of moral 
beings. For example, if asked the question, can 
angels sin ? we may reply that power to sin is ne- 
cessary to moral freedom. Angels are free agents; 
therefore angels can sin. If they have power to sin, 
of course they must exercise that power, else it is 
of no use to them ; therefore it follows very legiti- 
mately that angels are in the habit of sinning. 
Though this looks very plausible in theory, yet all 
the facts in relation to their present state are against 
it; for none have sinned since Satan fell. Here 
it will be perceived, that the error lies in supposing 
that a moral being must necessarily do all that he 
has power to perform. The same thing may be 
said in relation to another class of beings. For 
aught we know, fallen spirits are in a state of vol- 
untary sin. Though they are irrecoverably lost, 
and may desire to escape the consequence of their 
wickedness, yet there is no reason to suppose that 
they wish to forsake sin, any more than do wicked 
men. If, then, theirs is a state of voluntary sin, it 
implies a natural power to cease from sinning, else 
it is not voluntary. But all the facts of the Bible 
are against the doctrine that any have repented, or 
the opinion that any will repent through eternityo 



THE DEGREE OF SANCTIFICATION. 183 

If, then, in these cases, one of which is known to 
be true, and the other hypothetical, there exists a 
power in the moral constitution that is never put 
into exercise, why may not the same kind of power 
exist in the constitution of the human soul ? And 
if a similar question be asked, whether man, assailed 
as he is by temptations, can attain to a sinless state, 
or in other words, perfectly obey the commands of 
God? we may reply in the same words, if sin be a 
voluntary act, it implies a power to cease from sin- 
ning; not only from one sin, but from all sin, else 
it is but voluntary. But if the angels, as one class 
of moral beings, possess a power that they never 
exercise, may not man do the same? It is an error 
to guppose that he must necessarily live in the ex- 
ercise of every power pertaining to moral freedom, 
because as in the other cases, the facts of history, 
and the declarations of God's Word are against such 
a supposition; for this declares that there is no man 
that liveth and sinneth not.* 

These, it will be perceived, are all metaphysical 
speculations, that can have no possible connexion 
with practical duty. They are questions that wind 
themselves through the whole system of christian 
doctrine, and cannot be followed out in all their in- 
tricate turnings, by those who have not examined 
thoroughly the relation of one doctrine to another.. 

The practical issue of this question, then, is upon 

*1 Kings viii, 46; 2Chron. vi, 36; EccLvi, 20; Rom.iii,23. 



104 THE DEGREE OF SANCTIFICATIONc 

facts as to the degree of sanctification that the most 
eminent saints have attained. If we search for the 
most exalted of these, who can urge better claims 
to entire sanctification than Paul? "Who has sur- 
passed him in love and zeal, and self-denying devo- 
tion to the service of Christ ? Who possessed more 
exalted views of God, or more correct knowledge 
of the human heart?" But how exactly does his 
experience correspond with that of every believer, 
who is at all conversant with his own heart, when 
he says, I see a law in my members warring against 
the law of my mind, and bringing me into captivity 
to the law of sin, which is in my members. O! 
wretched man that I am, who shall deliver me from 
the body of this death ?* If we turn to one of the 
last of his epistles, written after he had received 
his wonderful revelations, we shall find the same 
sentiment, though expressed in different language. 
Not as though I had already attained, either were 
already perfect.^ * * * ^p^ assert that he after- 
wards entertained any different views of himself 
is entirely gratuitous, because destitute of proof. 
This experience accords with that of hundreds of 
the most eminent saints who have left a record of 
it to posterity, and harmonizes with the design of 
God in making this world a state of trial and not of 
iinal triumph. 

There are some errors in relation to this impor- 

' Rom. vii, 27. tPhil.iii, 12,13. 



THE DEGREE OF SANCTIFICATION. 1S^5 

tant doctrine which have lead to consequences the 
most disastrous, and others that are merely errors 
of opinion as to the powers of a moral agent. If, 
in order to harmonize a theory already adopted, we 
leave out of sight the declarations of the Bible, and 
overlooking the testimony of the most godly men 
in ancient or modern times, depress the standard of 
attainment down to a level with the capacity of a 
fallen and sinful being, our theory may be consis- 
tent in itself, but it will be an unsafe guide by which 
to regulate the practice. A course like this has in- 
duced some to deny their obligations to obey the 
law, under a gospel dispensation, and boldly to de- 
clare those things to be right, which God has said 
are sinful. Under the influence of these unhappy 
delusions., they have violated the Sabbath, because 
they claim to be so holy that every day is a Sabbath 
to them, (as it is to the angels,) and have even jus- 
tified themselves in the most flagrant sins acrainst 
sDciety; because to the pure, all things are pure."^ 
Thus, by bringing the standard down to the capacity 
of the carnal heart, instead of attempting to elevate 
the soul up to that, they have made shipwreck of 
their faith,t by making their practice to conform 
with their theory. By thus annulling the solemn 
and positive commands of God, it is to be feared 
they have had their part taken from the book of 

* Titus i, 15. tlTim. i, 19. 



186 THE DEGREE OF SANCTIFICATION. 

life, and from the holy city, and from the things 
which are written in that book.* These are some 
of the practical results of adopting wrong opinions 
in religious matters. 

It is sometimes thought, that those who deny that 
a state of sinless perfection may be obtained in this 
world, are by their doctrine and influence, discour- 
aging all efforts to advance in holiness; because it 
is asked what is the profit in seeking a thing which 
it is impossible to attain ? But such an opinion, in- 
stead of applying to the advocates of this doctrine, 
applies to the objectors themselves. Will not a 
man who seeks to become a millionaire, be likely 
to acquire much more than the man who limits his 
desires and calculations to a few dollars ? And will 
not the saint, who seeks to approximate as near as 
possible to God in his character, be far holier than 
the one who seeks only an imperfect kind of per- 
fection at last ] Though he may recognize the duty 
of progressing in attainment, yet the moment he 
attains a sinless state, he has obtained as complete a 
victory over the world, the flesh and the devil, as he 
ever can. Then probation is ended, and like 
the saint in glory, he has only to keep what he 
has already acquired, — there remains nothing be- 
fore him, but like them to expand the heart to 
larger measures of love. 

* Rev. xxii, 19. 



THE DEGREE OF SANCTIFICATION. 187 

This evidently conflicts with all our own received 
opinions, respecting the object of our existence here. 
It is not a state of glorification, but of probation, 
where we are to endure conflict as good soldiers, 
and when the last battle is fought, we are to lay our 
trophies down at the feet of the captain of our sal- 
vation, and receive our crown. 

" Ne'er think the victory wo7i, 

Nor lay thine armor down : 
Thine arduous work will not be done 

Till thou obtain the crown." 

Death alone will release us from the conflict. Then, 
when the fascinations and allurements of the world 
are withdrawn from the soul, and the propensities 
of the material frame no longer urge it to sin, and 
the machinations of Satan cease forever — faith be- 
ing exchanged for vision, and hope for fruition — it 
will awake in the likeness of Christ, and having 
borne the image of the earthly, will forever bear the 
image of the heavenly.* 



We have now arrived to the end of the Conse- 
crated Way. If regarded as a part of that great 
system of doctrine, which is derived from the Bible, 
it begins with man depraved and desperately wicked 
in his heart — exposed to eternal death — and leaves 
him in possession of holy desires, and an heir of 

* 1 Cor. XV, 49. 



i^S THE DEGREE OF SANCTIFICATION. 

eternal life — redeemed, justified, and sanctified for 
heaven. 

In presenting these subjects to the mind of the 
reader, it has been a cause of continual embarrass- 
ment that some of the most vital doctrinei^ of the 
Bible, (to be consistent with the design,) must be 
compressed within the compass of -a few pages. 
For this reason, many important collateral truths 
have been necessarily omitted. But it is doubtless 
true, that enough has been unfolded to the mind, to 
teach it the reasonableness of what God requires of 
his creatures as the condition of their salvation, 
and to convince it that infinite benevolence and 
mercy characterize the whole scheme. 

As a system of practical duty, enough has been 
given to lead the soul that is willing to obey, far on 
in the heavenly course. If the brief discussion of 
some of the doctrines here presented, has excited 
an interest in the mind of the reader to know more 
of them, so as to induce him to examine for him- 
self the works of the learned and good, and espe- 
cially the source of all truth, it will be all that was 
designed. And if by its instrumentality, one in- 
quiring soul shall be led to Christ, or one prodigal 
brought back to his Father's house, it will be a 
greater success than I have dared to anticipate. 

Reader, will you be that one. 



